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REDEMPTION: 


OR 

The Living Way. 


A TREATISE ON 



INCLUDING 


fl Dectrinal Batline @f Experimental Religisp. 


By Richard Watson Hawkins. 


.V^OFCO NG$, 


WITH AN INTRODUCTION BY f ^ QOP yRIG HT 

Rev. S. H. Platt, A. M., M. d( OCT 201888 ' 


5 V. 


' .^MShinGT 0 ^ 


<‘Thou hast made known to me the ways of life.”—A cts 2: 28. 


> C 


OLEAN, N. Y. 

HERALD PUBLISHING HOUSE, 

1888. 
























-^.SV 

953 


Copyright, 1888, 

By RICHARD WATSON HAWKINS. 
All rights reserved. 



Press of The Daily Herald, 
Olean, N. Y. 



I 






£tt 

ALL WHO RECEIVE THE TRUTH 

IN THE LOVE OF THE TRUTH, 

THAT THEY MAY WALK IN THE LIGHT OF THE LORD, 

<£l)ie TflUiutf 


IS AFFECTIONATELY INSCRIBED 














































































































































































INTRODUCTION. 


From the summit of fifty-seven years, looking 
back upon a life of incessant activity under heavy 
embarrassments, and marked by such usefulness as, 
under grace, we have been able to accomplish, we 
realize, as perhaps never before, the value of prac¬ 
tical Christian literature. 

Next to the Bible, the formative forces of our 
early religious life were very largely the biogra¬ 
phies of Carvosso, Bramwell and Summerfield 
Later, in the active work of the ministr}^, Upham’s 
“Interior Life,” his “Life of Faith,” and his “Di¬ 
vine Union” guided the analytical tendencies of 
our mind in those channels of practical Godliness 
from which a large part of personal satisfaction 
and a measure of ability to help others in the per¬ 
plexed stages of their experience have sprung. 

Hence, if we were to advise the Christians of to¬ 
day as to their reading, we would speak with 
emphasis in commendation of the volume before 
us as a valuable addition to the Christian Literature 
of the age ; especially in view of the rapidly grow¬ 
ing interest concerning the relation of redemption 
to the human body. The most striking features of 
the work are presented in the following particulars : 

I. IT IS THEORETICALLY HARMONIOUS. 



6 


INTRODUCTION. 


The grand purpose of the author to make clear 
the Divine Announcement of the " Redemption of 
the Body,” not only as a general experience of the 
saints who are alive at the second coming of 
Christ, but as a possible experience of those who 
may be called thereto in this and later generations 
of believers, is exhibited in a systematic statement 
of the doctrines of Salvation and Redemption so 
clear and concise and withal so consonant with the 
whole economy of grace, and such a fitting top- 
stone to the arch of God’s saving mercy, that the 
theologian will be pleased, the student enlightened, 
and the intelligent layman profited. 

"The Redemption of the Body” as a doctrine of 
Revelation, has been so generally confounded with 
that of Resurrection, that the thought of pre¬ 
resurrection privilege connected therewith has 
scarcely been entertained by the Christian church. 
Our author has therefore placed the Christian world 
under a debt of obligation for his patient exposition 
of this obscure theme< and his careful settlement of 
its relations with other fundamental points of belief. 
His conclusions will be accepted by some, doubted 
by others, and perhaps carelessly disregarded bv 
many as speculations only, unworthy the attention 
of this practical age ; but even the resurrection of 
Jesus when reported to the Disciples "seemed” to 
them "as idle tales.” So despite the seeming, 
this kindred doctrine claims a foundation among 
the verities of Divine promise, which it will be well 
to examine with interested care. Certain it is that 


INTRODUCTION. 


7 


he who undertakes to follow the argument, step by 
step, and prove either the invalidity of the premises, 
or the fallacy of the conclusions, will find a work 
which will tax the tried skill of even the exper¬ 
ienced theological controversialist. 

2. It IS USEFULLY PRACTICAL. 

Eminently so by way of clearing the muddy cur¬ 
rent of thought that winds amid the duties of relig¬ 
ious life in this materialistic and agnostic age. 
Pre-eminently so in its explicit instructions as to 
the necessity of a consecrated life, the means of re¬ 
taining it, guidance in our ways, the sanctification 
of our natures, God’s call to special privileges and 
the solemn, obligations which always attend them. 

3 . It is most carefully guarded at points 

WHERE THE DIVERGENCES OF SPECULATION AND 
FANATICISM ARE MOST LIKELY TO OCCUR. 

The nature of the subject treated awakened many 
misgivings that the reading of the manuscript would 
disclose some outbreak of unfounded fancy ; and 
not till the last pages were reached did these well- 
defined fears give way and leave us with the im¬ 
pression that in the unfolding of this climacteric 
truth of the Christian system almost a new revela¬ 
tion had come to men. A revelation of possibilty 
only, it is true, yet how grand that possibility ! ! 
We may never see its actualization. The world has 
waited long to see many things that might ere this 
have been, but God’s provisions and human accept¬ 
ances are never to be measured by the same stan¬ 
dard. Yet, to honor the Provider and lead toward 


8 


INTRODUCTION. 


acceptance, the provisions must be proclaimed; 
hence, we welcome this proclamation. 

4. It IS REVERENTLY DEVOUT. 

“Thus saith the Lord” is the end of all argu¬ 
ment. We find here no quibbling about distinc¬ 
tions with differences so slight that none but trained 
intellectual microscopists can discover them. 
When a wise God speaks to plain men, it is assumed 
that he uses common sense in his revelations ; hence, 
the plain, sensible construction is given to the 
phraseology and the straight-forward logical inter¬ 
pretation is attached to the passage. There may 
not be a show of learning in this method, but there 
is a conscious inspiration in the delightful spirit of 
trust and the unwavering strength of confidence 
which it manifests. 

5. IT IS DEEPLY SPIRITUAL. 

From beginning to end the impression made by 
the very atmosphere of the book is that truth, deep, 
spiritual, man-saving and God-honoring truth is 
the end aimed at. And its clear, spiritual insight 
and comprehension of the deep things of God are 
so marked and well nigh authoritative* that the 
earnest Christian will not feel at liberty lightly to 
demur at conclusions evidently reached through so 
much prayer and communion as must have been 
the soil which could bear such fruit. Chapter 6 
and 7 especially, should be read by young ministers, 
not only because of their spiritual quality, but also 
because of the clear discriminations made and ex¬ 
pressed in such scriptural phraseology and sustained 


INTRODUCTION. 


9 


by such remarkably apt quotations. The same 
may be said of chapters n and 12 concerning 
"Perfecting Holiness,” while chapter 22 sounds a 
note of warning of great practical value, which 
cannot be too well heeded. 

6. It is analytical in thought and precise 

IN EXPRESSION. 

In the author’s treatment of particular points we 
are reminded again and again of Upham’s masterly 
handling of the same and kindred themes ; nor can 
we repress the conviction that few will regret the 
re-treatment of these subjects in a more concise 
and less abstruse form. In this connection, as 
worthy of special mention, we invite the reader’s 
attention to the clear and discriminating exposition 
of the doctrine of Divine guidance, in chapter 14— 
carefully guarded, plainly stated and scripturally 
established. 

A work of such marked Christian humility and 
sweetness, containing so much of vital and practical 
importance, expressed in such wise, and in many 
cases aphorismal forms, commends itself to the 
favorable consideration of all thoughtful minds. 
It is a heaven-inspired production. The Church 
needs it. From the multitude it may not receive 
the appreciation it merits, but to those who are 
spiritual it will be rich in suggestions, stimulative 
toward noble attainments, and productive of lasting 

S. H. Platt. 

Waterbury, Conn., June 8, 1887. 



AUTHOR'S PREFACE. 


The doctrine of Translation is one of the great 
truths of Revelation which yet remains comparative¬ 
ly undeveloped; possibly because but few of the 
whole human family have any part in it as a per¬ 
sonal experience ; the vast majority being destined 
to bow to the sentence pronounced upon man in 
consequence of sin—"Dust thou art, and unto dust 
shalt thou return." Another reason which may be 
assigned is that the experience, although not ex¬ 
clusively confined to any age, is spoken of in the 
Scriptures more particularly in connection with the 
latter days. Nevertheless, at various periods in the 
past, the doctrine has awakened considerable at¬ 
tention. and once in each of the preceding dispen¬ 
sations the experience was realized. At present, 
in the midst of the closing scenes of the last dispen¬ 
sation, when the Christian stands with palpitating 
heart upon the threshhold of momentous events, as 
a Bible doctrine, and a possible experience, it is a 
subject of profound interest. 

It was the first intention to prepare a treatise 
exclusively on the subject of redemption, for the 
benefit of those who have already received some 
light in that direction, but upon further reflection 
the doctrinal outline which precedes it appeared to 
be essential, first, to show the harmony of the 



12 


AUTHOR S PREFACE. 


doctrine with the other orthodox doctrines of Christ¬ 
ianity, and, secondly, to indicate the nature and 
extent of the experiences which must precede an 
experience of redemption. The hope is also enter¬ 
tained that the other parts of the work will profit 
many who may know that to be translated is not 
according to the will of God concerning them. 

The utmost care has been taken to present the 
truth so plainly that "he may run that readeth it.” 
All technical terms have been either avoided or 
explained, and many definitions have been given 
which the learned do not require, but which will no 
doubt be appreciated by those who have been less 
highly favored. At the same time the effort has 
been made to treat the subject in a manner that will 
meet the approval of biblical and scientific scholars. 
It is impossible in a condensed outline to multiply 
evidence, or to supply every intervening link in an 
argument; but it is believed that no important state¬ 
ment has been made without sufficient evidence to 
sustain it, no scripture of uncertain import offered 
in support of any doctrine, and no conclusion 
drawn that will not bear the strictest logical test. 

Special acknowledgement is due to the Rev. 
Joseph Cook for many interesting and valuable 
quotations on biblical and scientific subjects. Num¬ 
erous extracts have also been taken from the 
Commentary of Dr. Adam Clarke, in support of 
expositions of scripture relating to the subject, be¬ 
lieving that he is yet generally accepted as stan¬ 
dard authority. 


author’s preface. 


*3 


The original manuscript, with the exception 
ot a few additions, was completed more than two 
years ago. Since that time, after the introduction 
had been written, and the title advertised, the 
thought was suggested to remodel the entire plan, 
so that, by treating the various subjects separately, 
and assigning to each a place according to its rela¬ 
tive importance, the appearance of giving undue 
prominence to the subject of translation might be 
avoided. In the beginning this thought might have 
been acted upon ; although the question would still 
have remained whether those more familiar doc¬ 
trines would not be read with fresh interest by being 
placed in a new setting ; now, however, after the" 
book has been finished, it would be extremely 
difficult to change the plan without destroying the 
symmetry of the whole. It is therefore given to 
the public in its original form, including all that has 
ever been believed or taught concerning that doc¬ 
trine, with this single exception, that before the 
conditions had been maturely considered it was 
offered to all as a possible experience :—a view 
which was only entertained for a short time. As 
to its relative position it is only necessary to say, 
that there is no desire to give it undue prominence ; 
no wish to give it the place, but a place —its own 
flace among the grand and glorious doctrines of 
our holy religion. That this might be done, every 
available moment for ten years was devoted to that 
object. If what has been written shall tend to the 
advancement of the truth, and assist in illuminating 


H 


author’s preface. 


the pathway of the true believer, the design of the 
work will be accomplished. Brought into being as 
it has been, under peculiar difficulties, during in¬ 
tervals of time between pressing business duties 
and constant ministerial labors; a child of truth, 
baptised with prayer; it is sent forth on its mission 
to the sons of men, in faith and hope and charity. 

dean, N. Y., Jan’v 14, 1888. 


THE 


REDEMPTION OF THE BODY. 


CHAPTER I. 

THE DEFINITION OF THE TERM, AND ITS VARIOUS 
APPLICATIONS. 

The Term Redemption is derived from the 
Latin; and signifies, literally, buying again, or 
buying back to one’s self. In a theological sense 
it means deliverance from sin, and from the penal¬ 
ties of God’s violated law, through the propitiatory 
sacrifice of Christ; or by his doing and suffering 
that which is accepted in behalf of the transgressor. 
"Christ hath redeemed us from the curse of the law, 
being made a curse for’us.” Gal. 3 :i3. Hence; 
Christ is called the Redeemer. The Hebrew word 
goel is thus rendered, and the title is applied to 
Christ, as he is the Avenger of man upon his 
spiritual enemy, and delivers him from death and 



16 


REDEMPTION. 


from the power of the grave. It was this view of 
Christ which led Job to exclaim, "I know that my 
Redeemer liveth.” 

"This term is sometimes improperly used as 
though it were synonymous with the term atone¬ 
ment ; but it differs from it in several important 
particulars. First, as to its object. Atonement is 
offered to God as its object; redemption is procured 
for man as its object. Atonement is a sacrifice 
offered; redemption is a benefit conferred. Sec¬ 
ondly, as to its design. The design of the atone¬ 
ment is that it might be possible for God to be 
merciful and yet just. That God might be just and 
yet the justifier of him that believeth in Jesus." 
The design of redemption is that man may be 
restored to the image of God, and enjoy everlasting 
happiness. Thirdly, it differs in its nature. Atone¬ 
ment being made to God, and made by a sacrifice 
of inestimable value, is in its own nature infinite. 
Its efficacy, its adaption to its end, and its intrinsic 
worth and glory could not be increased. Its suffi¬ 
ciency is infinite, its efficacy is complete. 'Christ 
is the end of the law for righteousness to everyone 
that believeth.’ 'By one offering of himself he 
hath perfected forever them that are sanctified.’ 
Redemption having an inseparable relation to man 
as its object, is, therefore, limited in its nature to 
the number in whose behalf it is accepted, and on 
whom the blessing is actually bestowed. Redemp¬ 
tion is not expiation for sin, but the deliverance of 
men from sin by means of such expiation. The 


THE LIVING WAY. 


17 


relation which atonement and redemption hold to 
each other is that of cause and effect. Atonement 
is the ground of redemption. Redemption is the 
result of the atonement. The atonement takes 
effect by changing the relations of God toward the 
guilty. Redemption takes effect by changing the 
relations of the guilty toward God. The former 
was completely finished on the cross. The latter 
is now in daily progressive operation, and will not 
be finished until the final consummation of all 
things.” Bush's Ency . p. 145. 

In the Scriptures redemption is used, 

1. In a comprehensive sense : to denote all that 
God proposes to confer upon man. It is written, 
"Christ hath obtained eternal redemption for us.” 
Heb. 9:12. And the saints are called "The 
redeemed of the Lord.” Psa. 107 :2. 

2. It has a general application : being used to 
express every part of salvation. It is applied to 
the work accomplished for the soul, and to each 
part of that work. "The redemption of their soul 
is precious, and it ceaseth forever.” Psa. 49:8. 
It is used to express a state of justification. "In 
whom we have redemption through his blood, even 
the forgiveness of sins.” Col. 1 :i4- "Being justi¬ 
fied freely by his grace, through the redemption 
that is in Christ Jesus.” Rom. 3 124. It is used in 
speaking of sanctification. "Christ gave himself 
for us, that he might redeem us from all iniquity, 
and purify unto himself a peculiar people, zealous 
of good works.” Tit. 2 .-14. It is also applied to 


18 


REDEMPTION. 


the work accomplished for the body. "We also 
who have received the first fruits of the Spirit, even 
we ourselves groan within ourselves, waiting for 
the adoption, to-wit, the redemption of our body.’ 7 
Rom. 8 :23* 

3. It has a particular signification. Other terms 
are used synonymously with this in every part of 
salvation except one. With regard to .that one the 
term redemption alone is used. Salvation is syn¬ 
onymous with it in a general sense ; arid in regard 
to the different states of grace, the saints are said to 
be justified, to be sanctified, to be glorified; and 
that part of redemption by which the dead are 
raised to life again is called resurrection ; but that 
part by which the living are changed from the 
mortal to the immortal state, has no scriptural term 
to express it except redemption. The term transla¬ 
tion is frequently used as synonymous with it, and 
as its meaning is well understood, we may some¬ 
times use it interchangeably for the sake of variety, 
but translation refers more particulary to the change 
of location, while redemption comprehends the doc¬ 
trine and experience connected with that change. 

In the following pages the subject of redemption 
will be considered in all the various meanings of 
the term; but especially with reference to the 
doctrine and experience of "the redemption of the 
body.” 


CHAPTER II. 

man’s primitive, fallen, and saved estate. 

Man in his primitive condition not only enjoyed 
the delights of a physical nature which was perfect 
in all its parts, but possessed that moral perfection 
which made it possible for him to hold constant 
intercourse with his Maker. Created as he was in 
the moral image of God, which consisted in right¬ 
eousness and true holiness, there was nothing to 
interrupt his complete communion, or prevent him 
from finding in his Creator the chief object of his 
enjoyment. Beholding him face to face, he talked 
with God as a man talketh with his friend; and 
without any loss of personal identity the human 
and Divine were united, by the actual contact of 
the two natures, through the indwelling of the Spirit. 
What his earthly condition, and his future destiny, 
might have been had he kept his first estate are 
questions about which it would be vain to speculate. 
His disobedience, his fall, and its consequent results, 
are the attested facts of Revelation, reiterated daily 
by his external surroundings, and his internal con¬ 
sciousness. 

The sentence of death pronounced upon man on 
account of transgression was two-fold —moral and 
■physical. God had said, f 'Of every tree of the 
garden thou mayest freely eat: But the tree of the 


20 


REDEMPTION. 


knowledge of good and -evil, thou shalt not eat of 
it: for in the day that thou eatest thereof thou shall 
surely die.” The penalty here pronounced was 
first, moral death, which instantly followed trans¬ 
gression ; and consisted, not in the loss of his 
existence, nor of his faculties, but of that moral 
condition of righteousness and true holiness, and of 
the indwelling of the Spirit, which constituted his 
spiritual life in God : leaving him in the state in 
which he is said to be dead in trespasses and in sins. 
Before his transgression he had a consciousness of 
good, but not of evil; afterward, he had a con¬ 
sciousness of evil, and a loss of good ; but a knowl¬ 
edge of good and evil, by comparison, which he 
did not previously possess. It has been seriously 
questioned whether the sentence of 'physical death 
was included in. this passage, if not, it was after¬ 
ward pronounced in the words, "Dust thou art, and 
unto dust shalt thou return.” 

But that the death decreed did not involve an 
extinction of being we conclude from the evidence in 
Matt. 25 146 and elsewhere, showing that the wicked 
as well as the righteous have an eternal existence. 
That it did not destroy either his mental or moral 
faculties is evident from the fact that the Scriptures 
appeal to these faculties in addressing him in his 
fallen state. It is true they have been perverted 
and impaired by sin, but not destroyed. Man’s 
essential loss consists in being separated from the 
only source of true enjoyment while his capacity 
for enjoyment still remains. Prof. Upham, in 


THE LIVING WAV. 


21 


his Mental Philosophy,” in speaking of the 
nature of man, makes the following statement: 
f The analysis of the human mind discloses the 
anomalous fact that man possesses a faculty for 
a class of ideas of which he is destitute.” It was 
doubtless through this faculty that Divinity and 
humanity were originally united* We cannot ex¬ 
plain the philosophy of the contact of the spirit of 
man with God, but we know the fact. We cannot 
explain the connection of the body with the soul; 
but we know that God has so organized matter 
that in its highest ethereal condition it unites with 
the substance of the soul. What the substance of 
the soul is no human skill can determine; but 
reasoning by analogy we infer that, as the material 
rises from the condition of gross matter to such 
a state of fineness as to form a union with the soul, 
so the soul itself rises in gradation to that condition 
where it is united with the spirit; and following 
out the analogy to its final issue, we find, in the 
spirit’s highest condition, the point of contact with 
Divinity. 

It was, therefore, neither an extinction of being, 
nor a loss of faculties, which man suffered in the 
fall, but a change, i. In his character—from a 
holy to a sinful nature. 2. In his relation—from a 
state of union with God to a state of separation. 
3. In his condition—in the state of his physical, 
mental, and moral faculties. 4. In his destiny—in 
the loss of his earthly inheritance, and his condem¬ 
nation to final banishment from God. The changes 


22 


REDEMPTION. 


in his character, and in his relation to God, were 
instantaneous and complete. The rest, being bound 
by the relation of cause and effect, followed as a 
consequence in the course of events. The perver¬ 
sion of the will, the debasing of the conscience* 
the darkening of the understanding, the alienation 
of the affections, and the degeneration of the 
appetites and passions; with spiritual distress and 
anguish; physical suffering, disease, and death; 
were the deplorable results upon soul and body. 
In addition to these personal results came the loss 
of his inheritance. His dominion over the earth 
was taken away, and he became an exile and a 
wanderer, without God and without hope in the 
world. Nor was this all. The harmony of the 
animal kingdom was destroyed, the ground was 
cursed for his sake, and the entire earthly creation 
was involved in the general ruin. 

Now, if man’s original condition was as we have 
described it to be, and such the nature and results 
of the fall, it follows, that an}/ plan proposed for 
his recovery, in order to be perfect, must make it 
possible for him to be fully restored, i. To his 
moral integrity. 2. To his former relation to God. 
3. To the possession of every part required to con¬ 
stitute the whole man, body, soul, and spirit, as 
originally created; and to the perfection of all his 
faculties. To the enjoyment of his forfeited inheri¬ 
tance—his possession of the earth, and his dominion 
over it. It must also remove the curse from the 
animal kingdom and from the face of nature, and 


TllK living way. 


23 


restore the material world to its former condition. 
This, we find upon examination, is precisely the 
plan revealed in the word of God, in the scheme of 
human redemption. God proposed, by removing 
the cause, which is sin, and re-uniting man to him¬ 
self by the indwelling of the Holy Spirit, to send 
the streams of life through his entire being, until 
the consequences as well as the cause shall be 
wholly removed. To this end Christ came, "to 
put away sin by the sacrifice of himself; to make 
an end of sin, and to bring in everlasting right¬ 
eousness so that it might be possible for man, 
*'by repentance toward God and faith in the Lord 
Jesus Christ, to put off the old man, which is corrupt 
according to the deceitful lusts; and to be renewed 
in the spirit of his mind ; and to put on the new 
man, which after God is created in righteousness 
and true holiness” 

The renewal of man’s moral nature is the first 
and essential work to be accomplished in the pro¬ 
cess of restoration. Upon this is predicated all 
that follows. The complete indwelling of the 
Spirit does not take place until he has first been 
restored to his moral integrity. It is written, "Then 
will I sprinkle clean water upon you, and ye shall 
be clean : from all your filthiness, and from all your 
idols, will I cleanse you. A new heart also will I 
give you, and a new spirit will I put within you: 
and I will take away the stony heart out of your 
flesh, and I will give you an heart of flesh.” And 
then, and not until then, when thus prepared, is it 


24 


REDEMPTION. 


promised, "I will put my spirit within you.” 
Christ shall verily restore all things ; but it is the 
righteous only who shall be partakers with him of 
his kingdom and his glory. 

As the mental, and physical, as well as the moral, 
evils which man suffers are the effects of sin, so 
the complete deliverance from these evils is the 
necessary consequence of Christ’s atonement for 
sin. And as the condition of the lower orders of 
creation, and of the material world, arises from the 
same source, so the atonement of Christ in its com¬ 
pleteness, as the antidote for sin, shall finally 
produce physical effects which shall reach as far as 
the curse is found. The promise is that man shall 
be delivered, not merely from the guilt and the 
nature, but from all the consequences of sin. His 
mind shall be transformed, so that eventually "he 
shall know even as he is known.” His body also 
shall be made "like unto Christ’s glorious body 
according to the mighty working whereby he is 
able to subdue all things unto himself.” He shall 
also regain his forfeited inheritance. The earth, 
with all it contains, brought back to its paradisiacal 
state, shall be given to him again for a possession. 
Thus shall Christ restore man to his primitive con¬ 
dition and to his earthly inheritance. 

But this is not all. The final results of the 
atonement shall place him infinitely above and 
beyond his original condition. Through Christ he 
has a heavenly inheritance, which is eternal; 
although his earthly inheritance is first in the order 


THE LIVING WAY. 


25 


of possession and enjoyment. "The first man is 
of the earth earthy, the second man is the Lord 
from heaven. And as we have borne the image of 
the earthy, so shall we also bear the image of the 
heavenly.” To that degree in which the nature of 
the second Adam transcends the first, shall those 
who bear his image be exalted finally above their 
first estate. Had the first Adam maintained his 
integrity, his descendants might, by obedience, 
have retained their Adamic perfection, and their 
earthly inheritance; but since Christ has taken 
upon him a human nature, and glorified it, by 
exalting it far above all principalities and powers in 
the heavenly places, it is possible for fallen man 
eventually, through the atonement, not only to 
regain Adamic perfection, and be restored to his 
earthly inheritance, but to attain the likeness and 
image of Christ his elder brother, and through him 
to enter into the vast universe of God and inherit 
all things. Therefore, in considering the measure 
of possibility in the plan of redemption, we must 
fix our eye, not upon the perfection of the first 
Adam, as the ultimate pattern of attainment, but 
upon the second Adam, Jesus Christ, the great 
representative Head of restored humanity. 


CHAPTER III. 

VARIOUS THEORIES ON THE NATURE AND DESTINY 
OF MAN CONSIDERED. 

A Comparison of the theory in the preceding 
chapter, on the nature-and destiny of man, with 
other theories on the same subject, will serve to 
show more particularly the foundation upon which 
the doctrine of the redemption of the body is based, 
and also assist in developing the truth concerning 
it. The following are the principal theories 
affirmed : 

1. That man is a material being, possessing a 
physical life in common with the inferior animals, 
and distinguished from them only by a finer organi¬ 
zation, and superior intellectual faculties. Of those 
who accept this view, a part, deny the doctrine of 
a future life : others, who hold the theory of the 
unconscious .state of the dead, believe that there 
shall be a resurrection of the righteous only, who 
will then become immortal through Christ: a third 
class, believe there shall be a resurrection of both 
the righteous and the wicked; but that the wicked 
shall finally cease to exist. 

2. That man possesses both a material and an 
immaterial nature; that the immaterial nature is 
immortal; but that there is no resurrection of the 
body. 


THE LIVING WAY. 


27 


3. That man possesses both a material and im¬ 
material nature; that when the body dies the soul 
continues in conscious existence : that there shall 
be a general resurrection, of the just and also of 
the unjust; and that both the righteous and the 
wicked have an unending existence. 

The first theory, in its various forms, is that of 
Materialists; the second is held by Spiritualists; 
while the third is the Orthodox theory. 

Whether there are two distinct elements in the 
nature of man, or only one, may be determined by 
considering whether the various properties of his 
being can be attributed to a single element. 

Matter is defined to be—-the substance of which 
the sensible universe, and all existent, tangible 
bodies are composed; anything which has exten¬ 
sion, occupies space, dr is perceptible by the senses. 
The essential properties of matter are impenetra¬ 
bility, extension, divisibility, inertia, and weight. 

Spirit is defined to be—life, or living substance, 
as contra-distinguished from corporeal existence, 
an intelligence considered apart from any physical 
organization or embodiment; vital essence, force 
or energy, as distinct from matter; that which 
thinks, and feels, and acts. 

Whatever objection may be made to these defini¬ 
tions, the existence in man of all the properties here 
enumerated is universally conceded. But the 
properties attributed to matter are diametrically 
opposite to those attributed to spirit. Inertia is one 
of the inherent properties of matter. It cannot 


28 


REDEMPTION. 


move itself. In critical language this is a nega¬ 
tion. Another negation which may be predi¬ 
cated of matter is unconsciousness. Life, intelli¬ 
gence, feeling and action, are properties exactly 
the opposite of these ; and according to one of the 
fundamental laws of reason that "opposite qualities 
cannot at the same time, and in the same sense, 
inhere in the same substance,” these properties 
must be attributed to an element essentially different 
from matter. This element is called spirit. The 
following Scriptures are offered as evidence that 
both these elements exist in man. "And the Lord 
God formed man of the dust of the ground, and 
breathed into his nostrils the breath of life; and 
man became a living soul.” Gen. 2 :7- Dr. 
Clarke in commenting upon this passage says; 
"In the most distinct manner God shows us that 
man is a compound being, having a body and soul 
distinctly and separately created; the body out of 
the dust of the earth, the soul immediately breathed 
from God himself." It is also written, "Thus saith 
the Lord which stretcheth forth the heavens, and 
layeth the foundations of the earth, and formeth 
the spirit of man within him.” Zech. 12:1. In 
Numbers 16:22, God is called the God of the 
spirits of all flesh.” And Solomon, in speaking of 
man’s death, says: "Then shall the dust return to 
the earth as it was : and the spirit shall return unto 
God who gave it.” Ecc. 12 17. Again it is written, 
"Fear not them which kill the body, but are not 
able to kill the soul” Matt. 10 :28. These scrip- 


THE LIVING WAY. 


2 9 


tures clearly show that man possesses, 1. A physic¬ 
al nature, which was formed out of the dust of the 
ground : and 2. A spiritual nature, distinct from the 
body, which was imparted by God as a separate act 
of creation. 

To deny the existence of a spiritual substance, 
and maintain that the soul is the result of a particu¬ 
lar organization of matter, is to set aside entirely 
the testimony of Scripture and also to become 
involved in the contradiction of attributing to matter 
two sets of properties exactly opposite to each other. 
This view is, therefore, to be rejected as contrary 
both to reason and to revelation. 

The term soul is generally used as synonymous 
with mind or spirit; but is variously applied, both 
in the Scriptures and in other writings. It is some¬ 
times used to signify the whole man, sometimes to 
express his physical or natural life, and sometimes 
to represent his moral nature. Its meaning must be 
determined by the relation in which it is found. 

When the distinction is made between the material 
and the immaterial in man, he is said to possess a 
twofold nature, composed of soul and body. But 
when the terms soul and spirit are used to represent 
the distinction in his immaterial nature, it is asserted 
that man possesses a threefold nature; consisting 
of body , soti/, and spirit. This theory is in har¬ 
mony with the distinction made in 1 Thessalonians, 
5th, and 23d, where it is written, "I pray God your 
whole spirit and soul and body be preserved blame¬ 
less unto the coming of our Lord Jesus Christ.” 


30 


REDEMPTION. 


Dr. Clarke in commenting upon this passage says; 
"The creature called man is a compound being, 
consisting, i. Of a body, soma , an organized sys¬ 
tem, formed by the creative energy of God out of 
the dust of the earth ; composed of bones, muscles, 
and nerves; of arteries, veins, and a variety of 
other vessels, in which the blood and other fluids 
circulate. 2. Of a soul, j>suche, which is the seat 
of the different affections and passions, such as 
love, hatred, anger, etc., with sensations, appetites, 
and propensities of different kinds. 3. Of a spirit, 
fneuma, the immortal principle, the source of life 
to the body and soul, without which the animal 
functions cannot be performed, how perfect soever 
the bodily organs may be ; and which alone pos¬ 
sesses the faculty of intelligence, understanding, 
thinking, and reasoning, .and produces the faculty 
of speech wherever it resides, if accident have not 
impaired the organs of speech.” 

Many other of the most distinguished biblical 
scholars make the same distinction. In presenting 
"A comparison of Views of English and German 
Learned Men on the Immortality of the soul,” the 
Rev. Joseph Cook says: "Twenty learned men, 
ten English and ten German, assembled as a 
modern symposium, are walking up and down on 
the wall of Gottingen. Listening to their discus¬ 
sions, we And it impossible to understand their 
references to the complex whole of man’s nature, 
unless we adopt Luther’s division of the human 
being into thiee parts—body, soul, and spirit. We 


THE LIVING WAV. 


3 * 

have been accustomed to speak of man as body 
and soul only, and to make no distinction between 
soul and spirit. We have used a two-fold, but 
Delitszch and Schoberlein employ a three-fold divis¬ 
ion of man’s nature. When we recollect, how¬ 
ever, the biblical language, we find that Luther 
had warrant for saying, as Delitszch on the wall of 
Gottingen quotes him, that the Scripture divides 
man into three parts. 'God sanctify you, through 
and through, that thus your whole spirit and soul 
and body may be preserved blameless.’ Luther in 
his exposition of the Magnificat for the year 1521, 
says that Moses made a tabernacle with three dis¬ 
tinct compartments. The first was called sa 7 ictum 
sarictorum, within which dwelt God, and there was 
a divine light therein ; the second was sanctum, 
within which stood a candlestick with seven lamps; 
the third was called atrium, the court—and it was 
under the open heaven in the light of the sun. In 
the same figure a Christian man may be depicted. 
His spirit is sanctum sanctorum, God’s dwelling 
place. His soul is sanctum; there are seven lights ; 
that is, all kinds of understanding, discrimination, 
knowledge, and perception of bodily visible things. 
His body is atrium, which is manifest to every man, 
that it may be seen what he does and how he lives. 
Thus taught St. Augustine also, and many an 
accredited biblical scholar before Luther.” 

Although this view must stand or fall by the testi¬ 
mony of Scripture, it is interesting to know the 
latest declarations of science concerning it. Mr. 


3-2 


REDEMPTION. 


Cook, in his further remarks in the same lecture 
says, that Ulrici and many others of his school, 
who are given to the investigation of man from the 
light of merely natural science, adopt just that 
division as the outcome of their research from the 
point of view of mere reason. Ulrici, as we have 
seen in previous listening to him, and to Lotze, 
speaks of a body of a physical sort, then of a third 
somewhat—an ethereal enswathement of the spirit, 
a spiritual body—and lastly of spirit itself. Thus 
the three-fold division of man is adopted not only 
by the biological but by the theological teachers— 
by the former in the name of exact research under 
the microscope and scalpel, and by the latter in the 
name of a careful dissection of scriptural texts. It 
is a sign of the times here on the walls of Gottingen 
when our Delitszch who has given himself to exe- 
getical study, comes out with precisely the same 
idea of the three-fold division of man at which 
Ulrici has arrived by the methods of mere reason.” 

There is comparatively little difficulty in distin¬ 
guishing between the material and immaterial in 
man ; for the acknowledgment that mind and mat¬ 
ter are two distinct elements is so nearly universal, 
that those who maintain that matter is the only 
element are obliged to invest it with a duality of 
properties corresponding with both. But the dis¬ 
tinction between the soul and the spirit is not so 
generally understood : perhaps because the terms 
are frequently used inter-changeablv to express the 
whole of the immaterial nature. 


THE LIVING WAY. 


33 


That the soul and the spirit are separate entities 
is evident from the fact that they are divisible. It 
is written : "The word of God is quick, and pow¬ 
erful, and sharper than any two-edged sword, pierc¬ 
ing even to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is a discerner of 
the thoughts and intents of the heart.” Heb. 4:12. 
If it be objected that this passage is figurative, we 
answer: An illustration has no force unless the 
figure used is based upon literal facts. It would 
be absurd to say that the word of God is sharper 
than any two-edged sword, piercing even to the 
dividing asunder of soul and spirit, unless it be 
true that soul and spirit are divisible; and if they 
are divisible, they are distinct and separate entities. 
The distinction between them may be considered 
with respect to three things—their substance, their 
form, and their attributes. 

Whether they are precisely similar in substance 
it is impossible to determine. We conclude that 
both are immaterial from the fact that .they possess 
attributes which cannot be predicated of matter. 
It is possible that, although the spirit be of the 
same substance as the soul, it is finer in quality. 
We know there is a regular gradation from the 
gross to the more ethereal forms in matter, and 
reasoning from analogy we infer that like grada¬ 
tions exist in the quality of spiritual substances. 
We judge also by comparison. We are taught that 
God is a Spirit. So also is man. The identity of 
3 the term used to express both natures leads to the 


34 


REDEMPTION. 


conclusion that they are similar in substance ; but 
the Deity, in the essential quality of his being must 
be infinitely superior. It is reasonable therefore to 
suppose that as the highest attributes of our being 
are found in the spirit, it is superior also in the 
quality of its substance. 

As to their form—Ulrici, in speaking of the soul, 
calls it "an ethereal enswathement of the spirit, a 
spiritual body/’ Wesley says, "The soul seems to 
be the immediate clothing of the spirit, the vehicle 
with which it is connected from its first existence, 
and which is never separated from it, either in life or 
in death. It does not seem to be affected by the 
death of the body, but envelopes the separate, as it 
does the embodied spirit; neither will it undergo 
any essential change when it is clothed upon with 
the immortal body at the resurrection.” Wesley's 
Work's , vol. 6 , fol. 533 . 

Mr. Hall, in his "Problem of Human Life,” 
having demonstrated that "the life and 7nind of 
every sentient being are substantial entities, that 
they are as real and literal substance as are their 
flesh and blood,” says; "If, then, the soul is sub¬ 
stantial, there is no conception of its existence, 
separate from the body, but as an incorporeal 
organism, having entity of being and identity of 
person. When the immortal part leaves the earthly 
house of its tabernacle, it goes into the spirit world 
with an exact counterpart of its personal existence 
here,—its organs, shape, size, countenance, etc., 
and is the same essential, entitive being that it was 


THE LIVING WAY. 


35 


on earth. Reasoning from analogy, how could 
Paul thus speak of the 'outer man’ and 'inner 
man’and of the latter leaving its 'earthly house’ 
if this'inner man’ possesses none of the organs, 
senses and parts which belong to the 'outer man.’ 
There can be no manhood without a human organ¬ 
ism. Though to gross conceptions it may seem 
impossible that a spirit should possess organs such 
as eyes, ears, brains, nerves, tongue, heart, etc., 
because these organs as well as the body of a soul- 
entity, are incorporeal and consequently intangible 
and invisible to the physical senses.” pp. 55, 61, 

6 5 - 

Mr. Fletcher’s views are substantially the same. 
In his first letter on the "Spiritual manifestation of 
the Sons of God*”^ he takes the position that the 
soul apprehends spiritual things through the medium 
of organs which correspond with those of the phys¬ 
ical body. He says ; "The things of the Spirit of 
God cannot be discovered but by spiritual, internal 
senses, which are with regard to the spiritual world, 
what our bodily, external senses are with regard to 
the natural world. They are the only medium by 
which an intercourse between Christ and our souls 
can be opened and maintained. If natural objects 
cannot be perceived by man in his present state, 
but through the medium of one or other of his 
bodily senses, by a parity of reason, spiritual 
objects cannot be discovered but through one or 
other of the senses which belongs to the inward 
man.” He cites also Dr. Smith, of Queen’s Col- 


36 


REDEMPTION. 


lege, Cambridge, who in his Select Discourses 
observes, after Plotinus, that God is best discerned 
by an intellectual touch of him. We must see 
with our eyes, to use St. John’s words; we must 
hear with our ears, and our hands must handle the 
Word of life, for the soul hath its sense as well as 
the body. Having quoted many passages of Scrip¬ 
ture to prove that the soul has organs of sight, 
hearing, smelling and tasting, he adds: "As cer¬ 
tainly as there is spiritual life, there are senses 
calculated for the display and enjoyment of it; and 
these senses exist no more in metaphor than the life 
that exerts itself by them.” And in conclusion, he 
says: "From the joint testimony of Scripture, of 
our Church, and of reason, it appears that spiritual 
senses are a blessed reality.” 

As direct evidence on this point we may not set 
aside the uniform testimony of innumerable wit¬ 
nesses who in their dying hours have recognized the 
disembodied spirits of their friends. They invaria¬ 
bly speak of them as having forms corresponding 
with their physical bodies, and possessing sight, 
hearing and speech, and all the organs of sense. 

Reasoning from analogy we conclude also that 
the spirit has form. If the spirit is a distinct entity 
which may be separated from the soul as the soul 
from the bod}^; and, if the soul when separated is 
found to possess an organized form; it may be 
inferred that the spirit also possesses an organized 
form, which is encircled by the soul, and united to 
it as the soul is united to the bodv. With regard 


THE LIVING WAY. 37 

to the attributes of each it is possible to speak with 
greater certainty. 

Pneuma, the Greek word for spirit, means liter¬ 
ally—a breathing, breath, or air in motion; but in 
its applied meaning it refers especially to the under¬ 
standing, which is properly the generic term for 
the intellectual faculties; including consciousness, 
perception, memory, reason, and judgment. 

The understanding is the great essential faculty 
which constitutes man a rational intelligent creature ; 
and without which it would be impossible for him 
to possess a moral nature. It may justly be termed 
the first element or foundation principle of the 
immaterial part; according to the literal meaning 
of the word, which signifies to stand under for the 
purpose of supporting. The term spirit therefore 
takes the first rank when reference is made to this 
central element in man as a rational being. When 
placed in contra-distinction to the term soul it in¬ 
cludes also the conscience and the will. Strictly 
speaking, however, the conscience is composed of 
properties which belong to both soul and spirit. It 
is the faculty of judgment which decides between 
right and wrong, but the feeling of obligation to do 
the right comes from the sensibilities, and is called 
the moral sense or feeling of obligation. For this 
reason the term soul is more frequently used to 
express the moral nature. 

Psuche , the soul, has the same signification in 
the original as ^ 'pneuma ., meaning breath or life. 
When used in contra-distinction to the word spirit 


38 


REDEMPTION, 


it represents those faculties which are classed under 
the general term sensibilities; including the emo¬ 
tions, desires, appetites, propensities, affections, and 
passions. None of these are moral faculties any 
more than consciousness, perception, memory, rea¬ 
son, and judgment. It is the moral sense or the 
conscience alone which constitutes man a moral 
being. 

The following is the true metaphysical relation 
of the faculties to each other: i. The Under¬ 
standing. 2. The Sensibilities. 3. The Consci¬ 
ence. 4. The Will. By his understanding man 
is constituted an intellectual being ; by his sensibili¬ 
ties, an emotional being; by his conscience, a 
moral being ; and by his will,- a responsible being. 
It is neither his understanding nor his conscience 
which constitutes him a responsible being, but the 
fact that he possesses the power of choice. 

The will is that faculty by which we determine 
either to do or forbear an action ; the faculty which 
is exercised in deciding among two or more objects, 
which we shall embrace or pursue. The under¬ 
standing perceives and compares the different 
objects which operate as motives; the sensibilities 
exercise an influence in favor of those things which 
are pleasing, without regard to their moral quali¬ 
ties ; the conscience distinguishes between the right 
and wrong, and dictates which ought to be chosen ; 
and the will determines the course of action. Here, 
in the Will, begins and ends responsibility in the 
creature. 


THE LIVING WAY. 


39 


The following summary presents in a concise 
form the distinction between the soul and the spirit 
relative to their substance, their form and their 
attributes. 

1. The soul and the spirit are both composed of 
immaterial substances: the spirit more subtle in 
quality, the soul approaching nearer to that which 
is visible and tangible. 

2. Each possesses an organized form, corres¬ 
ponding in its general outlines with the form of the 
physical body : the spirit being the central form, 
the soul external to it as the body is external to the 
soul. 

3. The attributes of the spirit are—the Under¬ 
standing ; including consciousness, perception, 
memory, reason and judgment; the Conscience, 
and the Will . 

4. The attributes of the soul are—the Sensibili¬ 
ties ; including the emotions, propensities, desires, 
affections, appetites and passions. 

The manner in which the three entities, spirit, 
soul, and body are united is beyond the reach of 
human perception ; yet a thought or two concern¬ 
ing it may not be out of place. May there not be 
in each of these an organism corresponding with 
the physical heart and brain, which like the foci of 
an ellipse, are the two points in common upon the 
basis of which the complex whole is joined to¬ 
gether? Dr, John M. Carnochan in a late lecture 
on the subject of Insanity, before the Medico-Legal 
Society of New York, said, "He thought the brain 


4 o 


REDEMPTION. 


should be divided into three sections, the emotional, 
the intellectual, and the animal, any one of which 
can be affected without damage to either of the 
others. The emotional portion if diseased would 
give false premises, while the intellectual would 
give false reasoning.” After supporting his argu¬ 
ment by a number of instances he concluded by 
saying, "It must be that the brain is not one but 
several distinct organizations.” And if so, is it 
unreasonable to suppose that the physical heart 
also is the visible part of a complex organism from 
which radiates the wonderful trinity of human 
life? 

The blending of this life may be illustrated by 
the distinct yet combined forms which constitute 
the physical body. If the bones, and muscles, 
and network of blood vessels were separated one 
from another, each would persent the outline of a 
human being; yet they are so closely combined as 
to form one complex whole. Thus the soul and 
the spirit, although distinct entities are so united 
and interwoven that they seem to be a unit: in fact, 
being spiritual substances, they no doubt actually 
mingle together and pervade each other as com¬ 
pletely as the separate gases, oxygen and nitrogen 
combine in the formation of air. In like manner 
also these combined immaterial substances—soul 
and spirit—during the period of natural life, are 
united to and pervade every atom of matter com¬ 
posing the physical frame, as leaven pervades the 
meal, or as perfume pervades a flower. 


THE LIVING WAY. 41 

The second question to be considered is this: 
Does the soul, that is, the immaterial nature, con¬ 
tinue in conscious existence after the death of the 
body? 

It has been shown that, in their origin, the body 
and the soul were separately created, that they are 
distinct in their nature, and that the faculties of 
consciousness and intelligence inhere in the soul. 
These facts afford strong presumptive evidence 
that the soul does not depend upon the body for its 
existence, but that it retains its faculties, and sur¬ 
vives the dissolution of the physical nature. But 
as positive evidence of this we have the most 
abundant human testimony. Those who endeavor 
to invalidate human testimony on this point should 
remember that, in law, testimony of this nature is 
regarded as the highest kind, and is received as 
conclusive evidence. Death-bed testimony is equiv¬ 
alent to testimony taken under oath. If it is so re¬ 
garded up'on other points, it is equally valuable 
upon this. The instances of persons who in dying 
have recognized the spirits of their departed friends 
are so numerous that this is the rule rather than the 
exception. They are at least sufficiently numerous 
to furnish an array of evidence which would be 
considered conclusive upon any other subject. The 
testimony of persons whose natural lives have been 
suspended for a season, so that they were supposed 
to be dead, is of the same nature, and to the same 
effect. Many instances are on record of persons 
who in this state have seen and conversed with the 


42 


REDEMPTION. 


spirits of those who were once in the body. The 
instance of the remarkable trance of the Rev. 
William Tennent, of Freehold, New Jersey, in 
which he remained apparently lifeless for three 
days, during which he saw and conversed with 
human spirits out of the body, is widely known. 
That of Elsie Thompson, of Edinboro, Erie Co., 
Pa., which occurred on the nth of June, 1877, ls 
almost equally remarkable. A short extract from 
her testimony will give an example of the evidence 
arising from this source. The facts connected with 
her sickness, her apparent death, and her miracu¬ 
lous cure, are attested by her father and mother, 
Dr. S. B. Hotchkiss, her attending physician ; the 
Rev. G. W. Sweet; and many other witnesses. 
She had been injured by a fall which affected her 
spine, and resulted in spasms, from which she 
apparently died. In about an hour her conscious¬ 
ness returned, and she began to speak of what she 
had seen and heard. After a few moments, she 
said, "Jesus has healed meand immediately rose 
from her bed and walked, apparently as well as 
ever; and was healed from that hour. She was 
between ten and eleven years of age at the time, 
and her testimony is given in the simple, earnest 
language of a child. After describing her entrance 
into heaven, its appearance and inhabitants, she 
said; "I saw my grandmother Comer, my aunt 
Rachel Black and my little sister Mary Jane, but 
I did not know her; she came to me and told me 
she was my sister. She died nineteen years ago. 


THE LIVING WAY. 


43 


They all shook hands and talked with me. Aunt 
Rachel Black was a deaf and dumb woman and 
never talked here, but she talked to me when I was 
there. I saw my uncle William Thompson there 
standing with the rest, and they all had white robes 
on, and crowns on their heads, and stars in their 
crowns. I saw thousands of people there, and 
they had white robes on, and crowns on their 
heads, but some had more stars than others, and 
some had whiter robes than others. The people 
look as they do here only they seem so clear. I 
did not see any grey hair there—it was all the 
natural color; and I saw no blind, nor lame, nor 
deaf, nor sick nor sorrowing. They were all well 
and happy, and I was very happy too. There 
were a great many small children there and they 
were all singing and playing music. I saw people 
coming in all the time I was there. Jesus told me 
to look down and see my body in a cramp, and we 
all that were standing by looked down, and I saw 
my body cramping in awful shapes, and my folks 
crying about my bed, but it did not make me feel 
sorry like it would here, for there is no sorrow 
there. I inquired for some who had died that I was 
acquainted with, and Jesus said they were not 
there; he told me some things, but charged me not 
to tell them until I was taken sick again. I do 
not remember of having wings until I started 
to come back, then I had wings, and angels 
guarded me back to my body again.” There 
is not the slightest reason for rejecting such 


44 


REDEMPTION. 


testimony; and if it proves anything it proves the 
conscious existence of the soul after the death of 
the body. But we are not left to human testimony 
alone. The Scriptures afford ample evidence upon 
this point. Paul says, in 2 Cor. 5 :8, "We are 
confident I say and willing rather to be absent 
from the body and to be present with the Lord.” 
Peter says, "I think it meet, as long as I am in this 
tabernacle, to stir you up by putting you in remem¬ 
brance ; knowing that shortly I must put off this 
tabernacle, even as our Lord Jesus Christ hath 
shewed me.” 2 Pet, 1 113, 14. These passages 
teach, 1. That the body is only the dwelling place 
or tabernacle of the soul. 2. That it is the soul and 
not the body which possesses consciousness. 3. 
That the soul possesses consciousness equally 
whether in the body or out of the body. It is the 
body, and not the soul, which sleeps between death 
and resurrection. In commenting upon the pass¬ 
age—"We are willing rather to be absent from the 
body, and to be present with the Lord ”—Dr. Clarke 
makes the following pungent remarks: "There 
is not the slighest intimation here that the soul 
sleeps, or rather that there is no soul; and when 
the body is decomposed, that there is no more of 
the man till the resurrection : I mean, according to 
the sentiments of those who do condescend to allow 
us a resurrection, though they deny us a soul. 
But this is a philosophy in which St. Paul got no 
lessons, either from Gamaliel, Jesus Christ, the 


THE LIVING WAY. 45 

Holy Ghost, or in the third heaven, where he 
heard even unutterable things.” 

Jesus said to the thief on the cross, "Verily I say 
unto thee, To-day shalt thou be with me in para¬ 
dise.” Luke 23 143. His body is not yet in para¬ 
dise : therefore, the promise must have been fulfilled 
to his soul. The effort to break the force of this 
passage by changing the comma, so that the sen¬ 
tence shall read, "Verily I say unto thee to-day, 
Thou shalt be with me in paradise,” is merely a 
play upon words. The New Version agrees with 
the Old in rendering this passage, and in doing so 
follows the Greek texts of Alford, Tischendorf, 
Westcott and Hort, also the Vulgate and Luther’s 
German, and is supported by the almost universal 
consensus of Greek scholars of all nationalities and 
Protestant denominational affinities. 

But, says another objector, It is evident Christ 
did not enter paradise on the same day he was 
crucified, from his words to Mary after his resur¬ 
rection, saying : "Touch me not, for I am not yet 
ascended to my Father and your Father.” We 
answer : Christ could not contradict himself; there¬ 
fore both statements are true. But if both are true 
they can only be harmonized by admitting that his 
declaration to the thief referred to his soul, and 
that to Mary referred to his body; which confirms 
the position we have taken, namely: that the 
conscious soul of both Christ and the thief were in 
paradise on the day of the crucifixion. 

The existence of the souls of the wicked after 


REDEMPTION. 


46 

death is equally certain. We must either assert 
that Christ in endeavoring to overthrow one error 
established another, or admit that the account of 
the rich man and Lazarus is conclusive evidence of 
the conscious existence of the souls of both the 
righteous and the wicked after the death of the 
body. Familiar spirits are’spoken of in Leviticus' 
20:27; and in 1 Sam. 28:7, 8. These familiar 
spirits are demons such as controlled persons who 
were possessed in the days of Christ. Webster, in 
giving the definition of the word demon, says: 
"In the Scripture the Greek dai/iuv is rendered devil, 
and sometimes, at least, improperly; for nothing is 
more certain than that different beings are intended 
by diabolos and daimon .” The word demon, 
properly interpreted, means the soul of one de¬ 
ceased, or a human spirit out of the body. 

Spiritualists in the present day are doubtless con¬ 
trolled by this class of spirits; for the reason that, 
seeking communication with spirits is positively 
forbidden in the word of God. It is written: 

" Regard not them that have familiar spirits, neither 
seek after wizards to be defiled by them : I am the 
Lord your God.” Lev. 19:31. It is also written 
in Isaiah 8:19, 20: "When they shall say unto 
you, Seek unto them that have familiar spirits, and 
unto wizards that peep and that mutter : should not 
a people seek unto their God ? for the living to the 
dead?” Or according to the plainer rendering in 
the New Version, "Should not a people seek unto 
their God? On behalf of the living should they 


THE LIVING WAY. 


47 


seek unto the dead?” "To the law and the testi¬ 
mony ; if they speak not according to this word, it 
is because there is no light in them.” Good spirits, 
whether in the body or out of the body, never 
deliberately disobey God. Therefore all persons 
who seek intercourse with spirits, with the intention 
of accepting their teachings, and all spirits with 
whom such intercourse is held, contrary to the 
express command of God, can be none other than 
evil spirits. 

But if there were no other evidence on this sub¬ 
ject than the declaration of Christ, in Matt, ioth 
and 28th, "Fear not them which kill the body, but 
are not able to kill the soul,” the doctrines of mater¬ 
ialism, and the unconscious state of the dead, must 
be utterly rejected by all who accept the Bible as a 
divine revelation. From this passage two conclu¬ 
sions inevitably follow : First. If to kill the body 
does not kill the soul, then the soul is not merely 
the breath of the body; but something possessing 
a distinct life, which differs essentially from the 
life of the body. Secondly. If killing the body 
does not kill the soul, then the soul continues to 
live after the body is dead. We are, therefore, 
warranted in concluding that there is no such thing 
as the unconscious state of the dead; but that the 
souls of all men—the wicked as well as the right¬ 
eous—have a conscious existence after the death of 
the body. 

It is claimed, however, that the evidence of the 
separate conscious existence of the soul does not 


REDEMPTION. 


48 

prove that it will exist forever; and though it be 
admitted that the righteous are immortal through 
Christ, the question still remains— Will not the 
effect of future 'punishment be the annihilation of 
the wicked? 

This question is answered in Matthew 25 146. 
"And these shall go away into everlasting punish¬ 
ment ; but the righteous into life eternal.” It is 
universally admitted by all who believe in the 
inspiration of the Bible, that this passage proves 
the immortality of the righteous, but with regard to 
the declaration against the wicked two objections 
have been urged. 1. That the term everlasting 
does not always signify eternity of duration, and is 
not therefore necessarily implied in this passage. 
But this objection is fully met in the fact that the 
Greek word ( UCJVIOV here translated everlasting , for 
the sake of euphony, is precisely the same word as 
that which is translated eternal in the latter part of 
the verse; and if literally rendered the sentence 
would read, These shall go away into eternal 
punishment; but the righteous into eternal life. 
Therefore, if the word eternal in this passage 
proves the endless existence of the righteous, it 
must of necessity prove also the endless existence 
of the wicked. The second objection is that the 
word punishment does not mean conscious suffer¬ 
ing, but "cutting off;” and that the sentence may 
be rendered, These shall go away into eternal 
"cutting off,” that is, into eternal extinction. But 
it will be found by referring to m\amv the word in the 


THE LIVING WAY. 


49 


original that such a meaning is entirely inadmissi¬ 
ble ; and that when properly interpreted it means 
suffering or torment, that is, the infliction of suf¬ 
fering upon a conscious agent: so that a correct 
parallel rendering of the passage would be, These 
shall go away into eternal conscious suffering; but 
the righteous into eternal life. This Scripture, 
therefore, unequivocally declares the eternal exis¬ 
tence of both the righteous and the wicked, and 
supports the doctrine of the immortality of the soul. 

The only remaining question, connected with 
these theories, relates to the resurrection of the 
body. The statement that those who hold the 
Spiritualistic theory deny the resurrection of the 
body, may be objected to by some who regard the 
soul’s exit from the body as a resurrection; but 
such a view is a surprising misconception of the 
term. At death there is a separation of the soul 
from the body. Were the soul then, or afterward, 
to assume another form it might be called a trans¬ 
migration but not in any sense a resurrection. 
Resurrection means—a rising again from the dead. 
That only which has been dead can be resurrected. 
The soul at death remains unchanged. It is the 
material part, the physical body, which is dissolved, 
and returns to the earth as it was; and it is the 
rising again from the dead of this physical body, 
and the re-union of the two separated natures— 
material and spiritual—into one body, which con¬ 
stitute a resurrection. 

The doctrine of the resurrection of the body is 


4 


5o 


REDEMPTION. 


expressly taught both in the Old and New Testa¬ 
ments. Job says, "For I know that my Redeemer 
liveth, and that he shall stand at the latter day 
upon the earth; and though after my skin worms 
destroy this body, yet in my flesh shall I see God : 
Whom I shall see for myself and mine eyes shall 
behold, and not another; though my reins be con¬ 
sumed within me.” Job 19:25-27. Isaiah prophe¬ 
cies, saying, "Thy dead men shall live, together 
with my dead body shall they arise. Awake and 
sing ye that dwell in the dust; for thy dew is as the 
dew of herbs, and the earth shall cast out the dead.” 
Isa. 26:19. Jesus says; "Marvel not at this: for 
the hour is coming in the which all that are in the 
graves shall hear his voice, and shall come forth ; 
they that have done good unto the resurrection of life ; 
and they that have done evil unto the resurrection 
of damnation.” John 5 .-28,29. It is also written, 
Acts 24:15, that there shall be "a resurrection of 
the dead, both of the just and unjust.” As it is not 
now in place to consider the nature of the resurrec¬ 
tion, the passages quoted are enough to give the 
testimony of Scripture in favor of the doctrine of a 
general resurrection. 

This completes the proposed outline of evidence 
upon the various points under consideration. 
Though but a synopsis, it is believed to be 
sufficient to maintain the Orthodox theory. It is 
presented for the purpose of supporting assertions 
which may be made hereafter: here, however, 


THE LIVING WAY. 51 

particular attention is called to the following deduc¬ 
tions : 

1. If man is a compound being, possessing both 
a material and an immaterial nature, it follows, 
that the body is as essentially a constituent part of 
the man as the soul. 

2. As the spirit remains unclothed during the 
interval between death and resurrection, the re¬ 
clothing of the soul with the immortalized, glori¬ 
fied body, is absolutely requisite to constitute man’s 
entirety in the future state. 


CHAPTER IV. 


THE PLAN OF SALVATION-PREPARATORY EXPERI¬ 

ENCE-REPENTANCE . 

The plan of salvation is divided into three 
parts, in each of which a separate work is accom¬ 
plished. We are justified, then sanctified, then 
glorified. We are changed from nature to grace, 
from sin to holiness, and from the mortal to the 
immortal state. The terms justification, sanctifica¬ 
tion, and redemption, are used to express the work 
wrought in each of these states; as will be seen 
from the following passage : " But of him are ye 

in Christ Jesus, who of God is made unto us 
wisdom, and righteousness, and sanctification, and 
redemption.” i Cor. i 130. In commenting upon 
this passage, Wesley says: ''Righteousness—the 
sole ground of our justification, who were before 
under the wrath and curse of God. Sanctifica¬ 
tion—a principle of universal holiness, whereas 
before we were altogether dead in sin. And 
Redemption—that is, complete deliverance from 
all evil, and eternal bliss, both of soul and body.” 
Benson says : " Christ is made unto us Righteous - 

ness —the procuring cause of justification through 
his obedience unto death, to us who were before 
under guilt, condemnation and wrath ; Sanctifica¬ 
tion —the principle and example, source and 


THE LIVING WAY. 


53 


author of universal holiness to us, whereas before 
we were altogether polluted and dead’ in sin ; and 
Redemption —complete deliverance from all the 
consequences of sin, and especially from death, 
the punishment of it, by a glorious resurrection, 
and eternal bliss both of soul and body.” Dr. 
Clarke is still more explicit. He says: "Who of 
God is made unto us. 

Wisdom— As being the author of that evangeli¬ 
cal wisdo?n which far exceeds the wisdom of the 
philosopher and the scribe, and even that legal 
constitution which is called the wisdom of the 
Jews. 

Righteousness —Justification, as procuring for 
us that remission of sins which the law could not 
give. 

Sanctification —As procuring for and working 
in us, not only an external and relative holiness, as 
was that of the Jews, but that true and eternal holi¬ 
ness wrought in us by the Holy Ghost. 

Redemption —He is the author of redemption, 
not from Egyptian bondage or Babylonish captivity, 
but from the servitude of satan , the dominion of 
sin and death , and from the bondage of corruption 
into the glorious liberty of the sons of God, or the 
redemption of the body.” 

Similar expositions are given by later theologians 
of the Calvariistic school. The following comment 
on the term redemption as it occurs in this passage 
is found in a commentary recently published, enti¬ 
tled, "A Commentary Critical and Explanatory of 


54 


REDEMPTION. 


the Old and New Testament:” "Redemption — 
The final completion of the scheme in the deliver¬ 
ance of the body. The position of 'redemption’ 
last shows that this limited sense is the one intended 
here.” 

This commentary bears on its title page the names 
of Rev. Robert Jamieson, D. D., St. Paul’s, Glass- 
gow, Scotland; Rev. A. R. Faussett, A. M., St. 
Cuthbert’s, York, England; and Rev. David 
Brown, D. D., Professor of Theology, Aberdeen, 
Scotland. 

It will be observed that these commentators, in 
harmony with those already quoted, ascribe to the 
term redemption, in this place, a special significa¬ 
tion ; and agree with them in asserting that in its 
limited sense it relates to the third part in the plan 
of salvation, and refers particularly to the deliver¬ 
ance of the body from all the consequences of sin. 
Nor is there a single dissent from this view by 
commentators or theologians of any school. This 
scripture, therefore, unmistakably supports the 
following propositions : 

I. Justification is deliverance from the guilt 
of sin, and the reconciliation of man to God. 

II. Sanctification is deliverance from the 
nature of sin, and the impartation of holiness. 

III. Redemption is deliverance from the con¬ 
sequences of sin, and the change of spirit, soul and 
body, from the mortal, or the corrupt, to the glori¬ 
fied state . 

Connected with each of these states is a prepara- 


THE LIVING WAY. 


55 


tory experience, which in every instance involves 
the same general principles. The entrance into 
every true experience is preceded by four things— 
enlightenment, conviction, consecration and faith : 
Enlightenment concerning the nature of the experi¬ 
ence ; conviction for it; consecration, ox obedience 
to the conditions of it; and faith for its reception. 

Wisdom is the general term by which this pre¬ 
paratory state is expressed. In the fulness of its 
meaning it is that divine illumination which is 
imparted to the soul from the beginning of salva¬ 
tion to its final consummation. But it also properly 
expresses those special seasons of illumination 
which immediately precede an entrance into the 
experiences of justifying, sanctifying, and redeem- 
ing grace. 

Repentance is the particular term which ex¬ 
presses the preparatory experience connected with 
justification. Upon examination it will be found to 
contain the several elements mentioned. 

i. Enlightenment concerning the nature of sal¬ 
vation. Christ must be made wisdom unto us before 
he can become our righteousness. As a precedent 
to justification Christ becomes to us that beginning 
of wisdom which conducts the soul safely through 
the successive steps from a state of nature to a state 
of grace. Whatever human wisdom we may pos¬ 
sess it is still true that, "The natural man receiveth 
not the things of the Spirit of God; for they are 
foolishness unto him; neither can he know them, 
because they are spiritually discerned.” i Cor. 


5 ^ 


REDEMPTION. 


2 :i4. It is therefore essential in every instance 
that divine wisdom be imparted in order to take the 
first step in a genuine experience. It is related of 
Noah Webster—one of the most intellectual and 
learned men of his day, that for many years he 
endeavored to serve God, according to the best 
light which his reason alone afforded, without 
realizing the necessity of a change of heart, or 
understanding the nature of the new birth; and it 
was not until he had been awakened and enlight¬ 
ened by the Spirit of God that he became truly 
converted. This is only one of a thousand instances 
which might be cited to prove that man by wisdom 
knows not God. A salvation which is of divine 
origin can be received only by divine revelation. 

But let it not therefore be supposed that this 
wisdom is made manifest only to those who will be 
ultimately saved; for it is written, "The grace of 
God which bringeth salvation hath appeared unto 
all men.” And Christ says,*"I am the light of the 
world. He that followeth me shall not walk in 
darkness, but shall have the light of life.” And 
John testified concerning Christ, saying, "That 
was the true Light which lighteth every man that 
cometh into the world.” God will so enlighten 
every man that the responsibilty of his salvation 
will rest upon himself. No man can be eternally 
lost until he deliberately, wilfully, * and finally, 
rejects the light which shines upon him. "This is 
the condemnation that light is come into the world, 
and men loved darkness rather than light because 


THE LIVING WAY. 


57 


their deeds were evil.” "He came unto his own 
and his own received him not. But as many as 
received him, to them gave he power to become the 
sons of God, even to them that believe on his 
name.” Man cannot procure salvation, but he can 
receive it or reject it. He cannot of himself un¬ 
derstand the things of God, but as Christ becomes 
his light he may, by the grace of God, receive the 
light and walk in it, or he may reject it and remain 
in darkness. 

2. Conviction for it. Enlightenment concerning 
the nature of salvation and conviction for it are so 
closely connected as to be measurably blended to¬ 
gether. The operation of the Spirit which en¬ 
lightens the mind, at the same time convinces the 
judgment of the need of salvation ; and so arouses 
the conscience that the soul is awakened to realize 
its lost condition, and is brought to the issue of 
accepting or rejecting the conditions revealed. 

3. Consecration, or compliance with the condi¬ 
tions of salvation. Consecration implies separation 
from—as well as joining to—separation from sin in 
order to union with God; and in repentance separa¬ 
tion is generally the more prominent part. 

Repentance, as defined by Reinbler, is the relin¬ 
quishment of any practice, from the conviction that 
it has offended God. Sorrow, fear, and anxiety, 
are properly not parts, but adjuncts of repentance ; 
yet they are too closely connected with it to be 
easily separated. 


58 


REDEMPTION. 


Genuine repentance includes the following con¬ 
ditions : 

First. Godly sorrow. Scriptural awakening 
produces an apprehension of the sinfulness of sin, 
a deep sense of regret for sins committed, and a 
feeling of contrition before God. 

Second. Confession. All sins must be con¬ 
fessed to God. They must be confessed also to 
men—if any beside ourselves are concerned :— 
publicly, or privately, according to their nature. 

Third. Renunciation. It is not enough that we 
confess our sins ; we must forsake them. Sin must 
be relinquished. It is erroneous to teach that we 
should bring our sins to Christ. We must separate 
from them, and renounce them wholly, to come to 
Christ aright. " He that covereth his sins shall not 
prosper; but he that confesseth and forsaketh them 
shall have mercy.” Prov. 28 113. 

Fourth. Restitution. Evangelical repentance 
is accompanied and followed by amendment of 
life. We must bring forth fruits meet for repen¬ 
tance. Godly sorrow leads men to make wrongs 
right. We must make restitution to the full extent 
of the wrong done, or if that be impossible at the 
time, we must stand pledged to do it whenever 
ability and opportunity shall make it possible. 

Fifth. Dedication of ourselves to God. We 
must consecrate ourselves entirely to the service of 
God; to do his will in all things as it shall be 
revealed to us. We may not choose our own call- 


THE LIVING WAY. 59 

mg, nor our own will in anything; but without 
reserve 

“Give up ourselves, through Jesus’ power, 

His name to glorify ; 

And promise in that sacred hour, 

For God to live and die.” 

This is " putting off the old man with his deeds.” 
These are the works which must precede salvation. 
Not that they possess any merit in the sense of 
making an atonement for sin; for the meritorious 
cause of salvation is Christ, and Christ alone . 

“This is salvation’s source ; 

And all our hopes arise 
From Him, who, hanging on the cross, 

A spotless victim dies.” 

There are no works which we can do to merit 
salvation; but there are works which we must do 
to obtain it. It is provided by law that any citizen 
of the United States may obtain a portion of land 
for a homestead without cost. It is the gift of the 
government, and free to all: but there are certain 
conditions to be complied with in order to obtain it. 
Though it is equally free to all, only those obtain 
it who fulfil the conditions. So salvation is the 
gift of God; and offered freely to every one, with¬ 
out money and without price; but only those be¬ 
come partakers of it who meet the requisite condi¬ 
tions to obtain it. 

4. Faith for its reception. Christ is made unto 
us wisdom, also by teaching us the way of faith. 
Faith must have an object before it, and a founda¬ 
tion upon which to rest. Its object is Christ, and 


6o 


REDEMPTION. 


the word of God its foundation. We are built upon 
the foundation of the apostles and prophets—that 
is, upon the truth they declare. "These things are 
written that ye might believe that Jesus is the 
Christ the Son of God; and that believing ye 
might have life through his name.” John 20:31. 
In connection with an experience of repentance, 
and as a preparation for the act of faith, there is an 
unfolding of Christ to the soul as the object of 
faith. He is revealed to us as a vicarious offering 
—as our passover, sacrificed for us ; as the propitia¬ 
tion for our sins ; as our Mediator and Redeemer : 
"Whom God hath exalted by his right hand to be a 
Prince and a Saviour; to give repentance to Israel, 
and forgiveness of sins.” This is accomplished by 
the enlightening and quickening of the Holy Spirit, 
which causes us to apprehend, as we could not by 
any theoretical knowledge, the teachings and 
promises of the written word concerning him. In 
order to exercise appropriating faith two facts must 
be immediately before the mind : First. That the 
atonement of Christ fully satisfies the demands of 
justice : that, although God cannot look upon sin 
with the least degree of allowance, and will in no 
wise clear the guilty, his requirements have been 
so fully met in the sufferings and death of Christ 
that God can be just and yet the justifier of him 
that believeth in Jesus. Secondly. That his 
atonement avails for us. Were it revealed in the 
word of God that the atonement had been made for 
angels instead of men, its value in the sight of God 


the living way. 


6i 


Would be precisely the same that it now is, yet it 
could not avail in our behalf: but since it is written : 
" He was wounded for our transgressions, he was 
bruised for our iniquities; the chastisement of our 
peace was upon him ; and with his stripes we are 
healed,” we have a sure foundation for the exercise 
of appropriating faith. Resting upon such assur¬ 
ances the truly penitent sinner is enabled, by faith, 
to behold Christ as his personal Saviour, and pass 
the transition point from a state of condemnation to 
a state of justification. 


CHAPTER V. 

JUSTIFICATION. 

Righteousness, as an attribute of God, signifies 
the absolute and essential uprightness or equity of 
his nature. It is closely allied to the attribute of 
holiness: but the term holiness contains especially 
the idea of purity, and that sacredness which 
inspires reverence and awe, while righteousness 
relates more particularly to the rectitude and integ¬ 
rity of his character. Righteousness in the creature 
is the possession of those principles of integrity 
and uprightness which correspond with the char¬ 
acter of God. 

There can be but one standard of righteous¬ 
ness. A just God can require nothing less than 
perfect righteousness. Though God is infinitely 
merciful he is absolutely just. As all his attributes 
are in perfect harmony, neither of these attributes 
can conflict with the other. Mercy cannot be exer¬ 
cised at the slightest sacrifice of justice. The 
demands of justice require the complete fulfilment 
of the law, or the instant exaction of the penalty. 
With such a view of justice, whose claims admit of 
no abatement, how could it be possible, when man 
had fallen, that mercy could be extended to the 
race? How, neither human nor angelic wisdom 
could devise, nor when revealed could fully com- 


THE LIVING WAY. 


63 


prehend. It is certain, however, that whatever 
God might propose, must be consistent with him¬ 
self, and in harmony with all his attributes. The 
answer then is found, not in what speculative theol¬ 
ogy may conceive to be consistent with the divine 
character, but in the provision which God actu¬ 
ally made : namely, A Vicarious Offering— an 
equivalent to the claims of justice, in the -person 
of another. Adam was a representative of the 
race. That which was entailed through a repre¬ 
sentative could justly be met by a representative. 
Jesus Christ, as "a Lamb slain from the foundation 
of the world,” through his righteousness imputed 
in man’s behalf, presented an equivalent to the 
claims of the law, and made probation possible. 
But for this the penalty would have been visited 
upon the first transgressor, and the race would have 
become extinct. His righteousness must be imputed 
to every transgressor as long as his day of grace is 
extended. It must be imputed also to each believer, 
not only in order to his justification, but during the 
entire process of his salvation, from the beginning, 
until he shall be presented faultless before the 
presence of His glory with exceeding joy. Until 
that time, being yet imperfect, he cannot in abso¬ 
lute justice be accepted in himself: he is accepted 
in The Beloved. 

The foregoing truths refer to the atonement in its 
relation to the justice of God. In considering them 
we see, that his justice is not for a moment defeated, 
or set aside ; and that God will in no wise clear the 


REDEMPTION. 


64 

guilty; that the plan of salvation is provisional: 
that although unlimited in extent it is limited in 
duration : that through it a stay of execution has 
been secured, a day of grace afforded, for the 
accomplishment of the work of salvation, at the 
expiration of which righteousness must be found 
in the individual, or justice will demand the inflic¬ 
tion of the penalty, as though no atonement had 
been made. We see also, that in justifying the 
ungodly God does not in the least violate his jus¬ 
tice : that he can be just and yet the justifier of him 
that believeth in Jesus: that "if we confess our 
sins, he is faithful and just to forgive us our sins, 
and to cleanse us from all unrighteousness.” Jus¬ 
tice, however, had no part in providing salvation. 
The atonement is exclusively a provision of mercy. 
God would have remained eternally just if salvation 
had never been provided. He could not be just 
and offer salvation unconditionally, but as a condi¬ 
tional salvation was compatible with justice, in the 
case of man, although possible only through the 
gift of his only begotten and well beloved Son, his 
mercy could not withhold it. 

The absolute perfection both of the justice and 
the mercy of God is displayed in the atonement of 
the Lord Jesus Christ. Here, "mercy and truth 
are met together; righteousness and peace have 
kissed each other.” 

“When we behold His strange design 
To save rebellious worms, 

Where vengeance and compassion join 
In their divinest forms ; * 


THE LIVING WAY. 




Here the whole Deity is known, 

Nor dares a creature guess 
Which of the glories brighter shone, 

The justice or the grace.” 

As man in his fallen estate possesses no right-' 
eousness which avails before God, his justification, 
at the time of his enterance into that state of grace, 
depends upon the righteousness of Christ imputed 
to him. His final justification and acquittal, at the 
great day, will depend upon whether the righteous¬ 
ness of Christ has been imparted to him. Hence, 

Christ is made unto us righteousness; 

1. By Imputation. The righteousness of Christ 
consists, First, In the perfection of his personal 
character, aside from his atonement. "He was 
without sin, neither was guile found in his mouth.” 

" He was holy, harmless, undefiled, and separate 
from sinners.” Secondly, In the merit of his 
atonement. He fulfilled all righteousness, by his 
obedience to the law; and endured its penalty in 
behalf of the transgressor, by his sufferings and 
death. The merit of the atonement cannot be 
imparted. Sin could not be actually transferred to 
Christ so as to constitute him a sinner; nor can his 
obedience be transferred to become the personal 
righteousness of another. Both may be imputed. 
"He hath made him to be sin for us, who knew no 
sin ; that we might be made the righteousness of 
God in him.” 2 Cor. 5121. Hence, as it relates 
to the merit of his atonement, the righteousness of 
- Christ is imputed : as it relates to that perfection of 


66 


REDEMPTION. 


character which is in complete harmony with law, 
and produces perfect obedience to it, it is imparted ; 
so that Christ is made unto us righteousness, 

2. By Impartation. To have the complete right¬ 
eousness of Christ imparted is to have a Christ-like 
nature perfectly reproduced in us. In this compre¬ 
hensive sense it will not be fully imparted until the 
time of our entrance into the glorified state. It was 
the contemplation of this final glorious result which 
led the Psalmist to exclaim, "As for me, I will 
behold Thy face in righteousness : I shall be satis¬ 
fied, when I awake, with thy likeness.” A measure 
of Christ’s righteousness is imparted when we are 
justified, a greater measure when we are sanctified, 
and the complete measure when we are glorified. 
But we are reckoned as righteous before God from 
the time of our justification ; for the reason that we 
are then in Christ, who stands as our surety against 
the claims of justice until the fulness shall be 
imparted. When the Scriptures speak of us as 
being "in Christ” they refer to the completeness of 
his salvation imputed: when they speak of Christ 
being "in us” they refer to the measure which has 
been imparted. 

What then is the measure of righteousness im¬ 
parted in justification? Certainly nothing less than 
perfect righteousness of intention, which produces 
righteousness in action to the full extent of our 
knowledge. 

Christians have a three-fold righteousness : the 
righteousness of their persons, the righteousness of 


THE LIVING WAY. 67 

their principles, and the righteousness of their 
lives. 

" Personal righteousness ” is obtained, first, By 
the application of the blood of Christ to our moral 
nature in such a way that all our sins are forgiven; 
and we become free from guilt and condemnation, 
and as innocent as though we had never sinned. 
Secondly, We become personally righteous by the 
impartation of a new nature, through the regener- 
ating power of the Holy Ghost. Being "born 
again” is not merely a mental acceptance of the 
doctrines of the Christian religion ; but the produc¬ 
tion of a new and divine nature in our heart, by 
the actual contact of the Divine with the human 
nature through the quickening of the Spirit. 
Jesus of Nazareth came into the world not by 
natural but by Divine generation. Having been 
conceived by the Holy Ghost he was born in the 
Spirit, and needed not to be born again : but we 
who have been born into the world by natural 
generation must be re-born or born again: "For 
that which is born of the flesh is flesh, and that 
which is born of the Spirit is spirit.” With regard 
to the doctrines we believe, Christ is said to dwell 
in our hearts by faith : with reference to the spirit¬ 
ual life imparted, Christ is said to be formed within 
us ; that is, the germ of a divine nature is then 
implanted, which is as the seed to the tree, or as 
the leaven hid in three measures of meal to the 
whole lump when leavened. "Christ in you”—not 
vet fullv developed: but in you—"the hope of 


68 


REDEMPTION. 


the glory” which shall be revealed in us at the 
manifestation of the sons of God. 

"Righteous principles” spring from a new nature 
as certainly as like produces like, according to the 
unalterable law that every seed bringeth forth after 
its kind. The purposes, desires, and affections of 
the heart.are changed, and the spirit of rebellion 
and enmity yield to the spirit of obedience and 
love. 

"Righteous lives” are the necessary consequence 
of righteous principles. Right principles will pro¬ 
duce right actions as far as the understanding is 
enlightened, "Little children, let no man deceive 
you; he that doeth righteousness is righteous, even 
as he is righteous. He that committeth sin is of 
the devil.” It is true a justified soul may fall from 
grace by disobedience, even as Adam fell in the 
beginning; but in so doing he loses his divine 
nature, and is no longer justified. A backslider, 
if restored, must be restored by a repetition of the 
same process through which he was first converted. 

Consecration and faith are the means through 
which those who are truly penitent are brought into 
an experience of justifying grace. Although these 
acts have already been considered in connection 
with the subject of repentance, their importance in 
the plan of salvation entitles them to further con¬ 
sideration. 

Consecration is a voluntary act on our part, by 
which we are completely separated from all selfish. 


THE LIVING WAY. 69 

sinful purposes, and are entirely devoted to the 
service of God. 

A perfect consecration does not involve a knowl¬ 
edge of all the will of God concerning us; but is 
an unconditional surrender to that will, whatever it 
may be, known or unknown. 

Justification is not received until the consecration 
is complete ; and is only retained by a consecration 
which continually enlarges in exact proportion to 
the increasing light. 

A consciousness of divine approval upon some 
particular point may be mistaken for the blessing 
of justification. Each particular as it is met in the 
process of making a consecration will receive divine 
approval; yet if a single point remain un-met we 
are still condemned. Justification admits of no 
degrees. To be justified is to be free from all con¬ 
demnation. 

Evangelical faith is the cordial assent of the 
mind and heart to the truth of divine revelation, as 
contained in the word of God, accompanied with 
an unwavering trust in God’s character and declara¬ 
tions, and in the character and doctrines of Christ, 
which leads to an unreserved surrender of the will 
to his guidance, and an entire reliance upon his 
merits for salvation. 

Justification immediately follows the act of faith 
on our part: Our adoption also takes place at the 
same moment; so that we are then reckoned, in 
the mind of God, as his children ; but the opera¬ 
tion of the Holy Ghost within us by which we are 


70 


EEDEMPTIOA. 


regenerated, and the witness of the Spirit, do not 
always immediately follow. We may know that 
we are wholly given up to God, and have the testi¬ 
mony of our own spirit that we do believe, and 
experience peace in believing; without instantly 
realizing the witness of the Spirit of God; oE 
being conscious that the work of regeneration has 
taken place. Souls in such a state should be 
encouraged to hold fast the beginning of their con¬ 
fidence, but not allowed to suppose that there is 
nothing more to be expected. They should wait 
in faith, yet in momentary expectation of the opera¬ 
tion of God in the work of regeneration. 

A state of justification includes adoption and 
regeneration; and when the soul is in the moral 
condition to be justified all these acts take place 
simultaneously in the mind of God, but they are 
fiot all invariably made manifest to the soul at the 
same moment. 

Justification is the act of God by which a sinner, 
through repentance and faith, on account of the 
atonement of Christ, is absolved from the guilt and 
punishment of sin, and becomes righteous. 

Adoption is the act by which the relation of at 
child of wrath is changed to that of a child of 
God. 

Regeneration is the act of the Holy Spirit within 
us, by which a change of heart is produced, and 
the life of God imparted. 

Justification and adoption are external acts, made 
known to us by means of testimony. Regenera- 


THE LIVING WAY. 


71 


tion is an internal act of which we become con¬ 
scious as it takes place within us. The work of 
regeneration frequently follows so closely the act 
of faith by which we are justified that it may appear 
to be simultaneous with it, yet it is certainly subse¬ 
quent, if only by the interval of a moment; for the 
obvious reason that compliance with the conditions 
of a promise must precede its fulfilment. 

We have the first evidence of justification already 
before us in the written word. The testimony 
of the word precedes the testimony of the 
Spirit, and is at once the foundation and the evi¬ 
dence of our faith. We first know that we are 
justified, not because we feel the work of regenera¬ 
tion taking place within us, nor because we have 
the witness of the Spirit to our adoption ; but be¬ 
cause it is written—"By Him all that believe are 
justified—not will be , but are justified—from all 
things , from which they could not be justified by 
the law of Moses.” Acts 13 139. The moment a 
truly penitent soul receives the testimony of such 
scriptures by faith he is justified. " He that hath 
received his testimony hath set to his seal that God 
is true,” and his faith is counted unto him for right¬ 
eousness. This is true faith—that faith through 
which alone we can be justified, and without which 
it is impossible to please God. But we must avoid 
the error of making this the end instead of the 
means—of substituting faith for the operation of 
God. Faith is the means through which we are 
placed in such relation to God that the promise can 


72 


REDEMPTION, 


be fulfilled. We must claim our justification as an 
accomplished fact in the mind of God, through 
faith in the written promise, and wait in momentary 
expectation until we realize by an actual experience 
the regenerating power of the Holy Ghost. When 
this takes place there is an unmistakable conscious- 
ness that we have passed from death unto life : we 
know that we are born again : " The Spirit himself 
beareth witness with our spirit that we are the 
children of God.” We not only have peace in 
believing, but the love of God is shed abroad in 
our hearts by the Holy Ghost which is given unto 
us, and we rejoice with joy unspeakable and full of 
glory. 

Regeneration is the act by which we first become 
the children of God. The assertion is frequently 
made that all men are the children of God by 
creation; but since the divine nature was lost in 
the fall, the Scriptures no where teach that the 
descendants of Adam are the children of God, but 
call them the sons of men, and the children of 
wrath. Sonship in God is reckoned, not by natural, 
but by divine generation. "As many as received 
him to them gave he power to become the sons of 
God, even to them that believe on his name.” Be¬ 
fore they received him they were not the sons of 
God, but children of wrath even as others. Nor 
was this change effected by any power in them¬ 
selves, but by a power divinely imparted. "He 
gave them power to become the sons of God.” 
"They were born, not of blood, nor of the will of 


THE LIVING WAY. 


73 


the flesh, nor of the will of man, but of God.” In 
the light of these Scriptures it is inconceivable how 
any one can entertain a hope of heaven who has 
never experienced a change of heart. "That 
which is born of the flesh is flesh ; and that which 
is born of the Spirit is spirit. Verily, verily, I say 
unto thee, Except a man be born again, he cannot 
see the Kingdom of God.” 

The evidences of justification are these : 

1. The testimony of the word of God. It is 
written, "By Him all that believe are justified from 
all things, from which they could not be justified 
by the law of Moses.” Acts, 13 139. 

2. The testimony of our own spirit: a personal 
consciousness that we are fully consecrated to God, 
and are exercising present faith in Christ. He that 
believeth on the Son of God hath the witness in 
himself.” 1 John, 5 :io. 

3. The testimony of the Spirit of God : an assur¬ 
ance of our acceptance with God distinct from the 
witness of our own spirit, but in harmony with it, 
and confirming it. "The Spirit himself beareth 
witness with our spirit that we are the children of 
God.” Rom. 8 :i6. "And because ye are sons, 
God hath sent forth the Spirit of his Son into your 
hearts, crying, Abba, Father.” Gal. 4 :6. 

4. The testimony of our lives : the fruits of the 
Spirit manifest in our words and actions. 7 By thy 
words thou shalt be justified, and by thy words 
thou shalt be condemned.” Matt. 12 .-37. Yet., 
"not every one that saith unto me, Lord, Lord, 


74 


REDEMPTION. 


shall enter into the kingdom of heaven ; but he 
that doeth the will of my Father which is in 
heaven.” Matt. 7:21. 

Growth in grace is the continued development 
in our experience, and the increasing manifestation 
in our lives, of the virtues and graces of the Spirit 
which are implanted in us at regeneration. It dis¬ 
covers itself by an increase of spiritual light and 
knowledge; by our depending less upon self, and 
more upon Christ; by becoming more spiritually 
minded; more humble, submissive, and thankful; 
by rising superior to the corruption of our nature, 
and finding the power of sin more weakened in 
us; by being less attached to the world, and pos¬ 
sessing more of a heavenly disposition. 

This definition refers particularly to growth in 
grace prior to an experience of sanctification. 
After the corruptions of our nature have been 
taken away, and we have been made free from sin, 
we advance more rapidly. When the process of 
salvation is uninterrupted there is a constant growth 
in grace, from the moment of conversion to the 
time when the work of grace is fully accom¬ 
plished. "They go from strength to strength.” 
"The path of the just is as the shining light, that 
shineth more and more unto the perfect day.” 

“ From faith to faith, from grace to grace, 

So in thy strength shall we go on ; 

Till heaven and earth flee from thy face, 

And glory end what grace begun.” 


CHAPTER VI, 


sanctification. 

Sanctification is a term of Latin orgin, derived 
from sanctus, holy, and facio , to make; and signi¬ 
fies the act of making holy. Holiness is a Saxon 
word, which literally means wholeness, complete¬ 
ness, perfection. Sanctification then is the act of 
cleansing, or purifying, for the purpose of making 
holy. The moral image of God in man is right¬ 
eousness and true holiness: that is, the possession 
of the qualities of uprightness and purity. In con¬ 
tradistinction, righteousness is the conformity of all 
the faculties to that condition of uprightness of 
which God’s righteousness is the standard : holi¬ 
ness is the intrinsic purity and perfection of these 
faculties. 

In a ceremonial sense sanctification is, either the 
separation of that which is clean from a common 
to a sacred use ; or the setting apart of that which is 
unclean for purification, and its dedication to a 
holy purpose. In this sense it is sometimes spoken 
of as preceding justification. Paul, in writing to 
the Corinthians concerning some who were great 
sinners, says, tf And such were some of you: but 
ye are washed, but ye are sanctified , but ye 
are justified in the name of the Lord Jesus, and 
by the Spirit of our God.” i Cor. 6 :11. They 


7 6 


REDEMPTION. 


were washed—baptized into the Christian faith; 
sanctified—separated from their former sins, and 
devoted to the service of God; and justified— 
brought into a state of favor with him. It may 
therefore be said that persons when justified are at 
the same time sanctified in the ceremonial sense, 
by being separated from sin and from sinful asso¬ 
ciations, and dedicated to God. Right principles 
are also imparted, so that sanctification as a pro¬ 
gressive work then begins. 

But sanctification as a definite experience of the 
second part in the plan of salvation, is an instan¬ 
taneous operation of the Spirit, immediately follow¬ 
ing the acts of consecration and faith, by which 
the nature of sin is entirely expelled, and the prin¬ 
ciple of holiness imparted. 

On this point the Rev. J. A. Wood writes : "The 
Scripture commands, invitations, and promises, 
are all in the present tense. They are as strictly 
so as those in regard to justification and regenera¬ 
tion. In point of time, their united language is, 
Behold, Now is the accepted time ; behold, Now 
is the day of salvation. The Scriptures teach 
that holiness is secured by creating and cleansing 
power, and not by growth in grace. The Psalmist 
prays, ' Create in me a clean heart, O God.’ Paul 
says, 'We are his workmanship created anew in 
Christ Jesus.’ He states that the new man of God 
'is created in righteousness and true holiness.’ 
The Scriptures also teach that holiness is the result 
* of cleansing power, and not of growth or improve- 


THE LIVING WAY. 


77 


ment. The Old Testament promise is, 'I will 
sprinkle clean water upon you and ye shall be 
clean ; from all your filthiness and from all your 
idols will I cleanse you.’ And Paul says, ' Dearly 
beloved, having these promises, let us cleanse our¬ 
selves from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of God.’” Perfect 
Love, p. 72. 

Dr. Clarke says, "We are to come to God for an 
instantaneous and complete purification from all 
sin, as for instantaneous pardon. In no part of the 
Scriptures are we directed to seek the remission of 
sins seriatim —one now and another then, and so 
on. Neither in any part are we directed to seek 
holiness by gradation. Neither a gradation -par¬ 
don nor a gradation purification exists in the 
Bible” 

Mr. Wesley says, "You may obtain a growing 
victory over sin from the moment you are justified. 
But this is not,enough. The body of sin, the carnal 
mind must be destroyed; the old man must be 
slain, or we cannot put on the new man, which is 
created after God, (or which is the image of God,) 
in righteousness and true holiness ; and this is done 
in a moment. To talk of this work as being 
gradual, would be no?isense, as ?nuch as if we 
talked of gradual justification.” 

The uniform testimony of all who have obtained 
this experience is that it is an instantaneous work. 
Mr. Wesley says, "In London alone I found six 
hundred and fifty-two members of our society who 


7 8 


REDEMPTION. 


were exceeding clear in their experience, and whose 
testimony I could see no reason to doubt. And 
every one of these declared that his deliverance 
from sin was instantaneous; that the change was 
wrought in a moment. After the most careful 
inquiry, I have not found one exception to this 
either in Great Britain or Ireland. Had half of 
these, or one-tenth, or one in twenty, declared it 
was gradually wrought in them, I should have 
believed this in regard to them, and thought some 
were gradually sanctified and some instantan¬ 
eously. But as I have not found, in so long a 
space of time, a single person speaking thus,— as 
all who believe they are sanctified, declare with 
one voice that the change was wrought in a 
moment ,—I cannot but believe that sanctification is 
commonly, if not always, an instantaneous work.” 

No theory, however plausible, is of any weight 
against the combined testimony of the witnesses on 
this subject. But some who are disposed to decide 
the issue upon the merits of an argument may say, 
You admit that in regeneration the elements of a 
pure and holy nature are imparted. You admit also 
that sanctification as a progressive work then 
begins. Now, will not the development of these 
pure and holy principles, by a gradual growth in 
grace, finally exclude all sin, and result in entire 
sanctification? We answer, No. For the reason 
that the depravity remaining in those who are 
merely justified is a principle of evil as distinct 
from the new nature as a weed is distinct from a 


THE LIVING WAY. 


79 


flower, and can no more be expelled by the de¬ 
velopment of the new nature than the weed can be 
expelled from the ground by the growth of the 
flower. As the only way to exterminate the weed 
is to pluck it up by the roots, so the only way to 
expel the nature of sin is to have it cleansed away 
by the application of the blood of Christ. That 
this is indeed God’s method will be manifest by 
tracing out the workings of the law of evil from 
its beginning. 

It is an acknowledged fact that there exists in 
the natural man two conflicting elements, called, 
in the Scripture, the law of our mind , and the law 
in our members; one inclined to good, the other to 
evil. It is written: "For I delight in the law of 
God, after the inward man. But I see another 
law in my members , waring against the law of 
my mind , and bringing me into captivity to the law 
of sin which is in my members.” Rom. 7 :22, 23. 
Some interesting quotations from various writers on 
this subject are furnished by Dr. Clarke, in his 
comment on the 7th chapter of Romans. He 
says; 

"This strange self contradictory propensity led 
some of the ancient philosophers to imagine that 
man has two souls , a good and a bad one ; and it 
is on this principle that Henophon in his life of 
Cyrus causes Araspes , a Persian nobleman, to 
account for some misconduct of his, relative to 
Pan the a, a beautiful female captive, whom Cyrus 
had entrusted to his care :—O Cyrus, f am con- 


8o 


REDEMPTION. 


vinced that I have two souls; if I had but one soul, 
I could not at the same time pant after vice and 
virtue, wish, and abhor the same thing. It is 
certain, therefore, that we have two souls; when 
the good soul rules, I undertake noble and virtuous 
action ; but when the bad soul predominates, I am 
constrained to do evil.” See Spectator, Vol. 8, 
No. 564. While the idea of tzvo souls is of course 
absurd, the exact truth is given with regard to the 
law in our members, and the law of our mind. 
The same truth is illustrated by quotations from the 
ancient heathens; many of whom felt themselves 
precisely in the same state, and expressed it in 
nearly the same language. Thus Ovid describes 
the conduct of a depraved man :— 

My reason this, my passion that persuades; 

I see the right and I approve it too, 

Condemn the wrong, and yet the wrong pursue. 

— Ovid. Met. lib. vii, ver. 19. 

More in my mind than body lie my pains: 

Whate’er may hurt me, I with joy pursue ; 

Whate’er may do me good\ with horror view. 

— Hor. Ep. lib. 1, E. 8, ver. 7 

For, truly, he who sins does not will sin, but 
wishes to walk uprightly : yet it is manifest that 
what he wills he doth not; and what he wills not 
he doth . Arrian, Epist. II, 26. 

These two principles are also called the -flesh and 
the spirit. "For the jlesh lusteth against’the spirit, 
and the spirit against the jlesh; and these are 
contrary the one to the other.” Gal. 5:17. The 
law of our mind—the inward man—the spirit. 


THE LIVING WAY. 


8l 


which approves the good, is the reason and the 
conscience, upon which a measure of the light of 
the Spirit of God shines, revealing thereby the 
sinfulness of sin. The opposite principle— the law 
in our members—the flesh, which prompts us to 
evil, is "sin that dwelleth in us.” "Now then, it is 
no more I that do it, but sin that dwelleth in me. 
For I know that in me (that is, in my flesh ) 
dwelleth no good thing.” Rom. 7 117, 18. The 
Apostle here is not speaking of sins or transgres¬ 
sions committed, but of the -power which produces 
transgression. By some divines this principle is 
called inbred sin; by others, inherent depravity, 
or the nature of sin . 

In an un-regenerate state the spirit is in subjec¬ 
tion to the flesh: the law in our members has 
complete dominion over the inward man. "For to 
will is present with me; but how to perform that 
which is good I find not. The good that I would I 
do not, but the evil which I would not, that I do.” 
That this is really the experience of one in an un¬ 
regenerate state, and not of a justified soul, as some 
have supposed, is evident from the plainest pass¬ 
ages of Scripture. "Whosoever sinneth hath not 
seen Him neither known Him. Little children, let 
no man deceive you: he that doeth righteousness is 
righteous, even as he is righteous. He that com- 
mitteth sin is of the devil. Whosoever is born of 
God doth not commit sin.” 1 John 3 :6-9. 

There are two objections to this view which 
6 deserve attention : 


82 


REDEMPTION. 


1. Does not the assertion that there is a princi¬ 
ple in the natural man, which approves the right, 
contradict the declaration, in Romans 8 17, that "the 
carnal mind is enmity against God; and is not 
subject to the law of God, neither indeed can be?” 
No. For the term "carnal mind” in this verse 
does not refer to the principle called, in another 
place, "the law of our mind;” which will be seen 
by referring to the preceding verse which reads 
thus: "For to be carnally minded is death; but 
to be spiritually minded is life and peace.” Here 
the same conflicting elements of which we have 
spoken are placed in contrast under the terms 
"Spiritual mind” and "carnal mind.” The term 
"carnal mind” in the verse which follows is evi¬ 
dently the same, and therefore refers to the law in 
our members, and not the law of our mind. 

2. But if we admit that there is a principle in 
the natural man which discerns and approves that 
which is good, do w r e not deny the doctrine of total 
depravity? Not at all. The natural man is totally 
depraved, both as to the law of his mind, and the 
law in his members ; but his mind is not affected in 
such a way as to render him irresponsible. It is a 
self evident truth, that he who has never been 
endowed with sufficient reason to discern between 
right and wrong, nor sufficient conscience to ap¬ 
prove the right, is not a responsible being. Be¬ 
side, in the economy of grace, there is a measure 
of the enlightenment and conviction of the Spirit, 


THE LIVING WAY. 83 

called "the drawings of the Father,” which every 
man receives before conversion. 

In a justified state the reverse of the former 
experience is true. Through the power of Christ 
imparted in regeneration, the spirit has the ascend¬ 
ency over the flesh; the law in our members is 
brought into subjection to the law of our mind. 
But here let it be particularly observed that al¬ 
though the law in our members is brought into 
subjection, it still exists. This we conclude from 
the language of Scripture addressed to persons who 
are evidently justified : "There is therefore now no 
condemnation to them which are in Christ Jesus, 
who walk not after the flesh but after the Spirit.” 
Rom. 8:1. Here the two elements are spoken of 
as still existing. The law in our members, true to 
its nature inclines to the life of the flesh, and fre¬ 
quently strives for the mastery ; but as long as we 
maintain our victory, by walking after the Spirit 
and not after the flesh, we are free from condemna¬ 
tion, and consequently justified before God. The 
Scriptures no where admit that we are justified 
while walking after the flesh, but they assert the 
existence of the law in our members after justifica¬ 
tion, and the possibility of being again brought into 
subjection to it. Hence the admonition, "If ye live 
after the flesh ye shall die: but if ye through the 
Spirit do mortify the deeds of the body ye shall 
live.” Rom. 8:13. "So then they that are in the 
flesh cannot please God. But ye are not in the 
flesh but in the Spirit, if so be that the Spirit of God 


REDEMPTION. 


84 

dwell in you.” Rom. 8:8, 9. "This I say then, 
Walk in the Spirit, and ye shall not fulfil the lusts ol 
the flesh.” Gal. 5 :i6. These Scriptures prove 
beyond dispute the existence of the law of sin in 
our members after we have been justified, which 
inclines to the former flesh-life. 

This view is in harmony with the teachings ol Mr. 
Wesley; who in speaking of justified but unsancti¬ 
fied souls, says, "They now feel two principles in 
themselves plainly contrary to each other. These 
principles he calls 'nature’ and 'grace.’” He attrib¬ 
utes feelings of pride, self-will, anger, unbelief, 
and all the unlawful appetites and tendencies to 
this evil principle. He says, "Sin remains in the 
justified and regenerated soul, yea , The Seed of 
all Sin, till he is sanctified throughout.” 

Experience also confirms this truth. We may 
know we are justified, by the testimony of our 
own conscience, and by the witness of the Spirit, 
and yet be conscious of inclinations to evil. Here 
then is the limit of the work of grace in justifica¬ 
tion. But we are taught in the word of God that 
the nature of sin shall not only be subdued, but 
destroyed. "For if we have been planted together 
in the likeness of his death, we shall be also in the 
likeness of his resurrection; knowing this, that 
our old man is crucified with him, that the body of 
sin might be destroyed : that henceforth ye should 
not serve sin. For he that is dead is freed from sin.” 
Rom. 6:5-7. It is not the death of the physical 
body which is here meant, but the death of the 


THE LIVING WAY. 


body of sin—the complete destruction of the life of 
the flesh. Paul says, "I am crucified with Christ: 
nevertheless I live : yet not I, but Christ liveth in 
me : and the life which I now live in the flesh I 
live by the faith of the Son of God, who loved me 
and gave himself for me.” Gal. 2 :20. To pro¬ 
duce the perfect moral harmony of our being, by 
the crucifixion and death of the life of the flesh, 
and the impartation of the Christ-life in our mem¬ 
bers, is the special work of sanctification. 

The distinction then between the work of grace 
Wrought in justification and that wrought in sancti¬ 
fication is this : In justification the guilt of sin is 
removed, and we are born again, or born of the 
Spirit 5 and the law in our members, which formerly 
had the ascendency, is brought into subjection to 
the law of our mind : in sanctification the law in our 
members is brought into harmony with the law of 
our mind, by the destruction of indwelling or inbred 
sin ; so that the tendency to sin is removed. This 
distinction which we believe to be a correct con¬ 
clusion drawn from the preceding argument, cor¬ 
responds with our second general proposition, 
namely: Sanctification is deliverance from the 
nature of sin, and the importation of holiness . 

The preparatory experience connected with sanc¬ 
tification is similar to that which precedes justifica¬ 
tion in this respect: It is the operation of the Holy 
Spirit revealing the light concerning it, and pro¬ 
ducing conviction for it ; followed by consecration 
and faith. 


86 


REDEMPTION. 


Experiences of every kind are more or less dis¬ 
tinct according to the physical, mental, and moral 
condition of the subject. 

When an experience of justification is clear and 
powerful there is a season during which no ten¬ 
dency to evil is felt. The nature of sin is so com¬ 
pletely subdued that it may appear to be entirely 
destroyed. Charles Wesley thus aptly describes 
this state : 

“ On the wings of his love, 

I was carried above 
All sin, and temptation, and pain ; 

And I could not believe 
That I ever should grieve, 

That I ever should suffer again.” 

Soon, however, when an occasion occurs for the 
manifestation of anger, or pride, or desire, it will 
become apparent that the tendency to sin remains. 
The discovery of this fact brings a critical point 
in experience. Some, concluding hastily that they 
were mistaken with regard to their conversion, 
become discouraged, and cast away their confi¬ 
dence. Others enter upon a life of vacillation: 
being alternately justified and condemned. 

“Now they repent; now sin again : 

Now they revive ; and now are slain.” 

This is sometimes figuratively called "the wilder¬ 
ness state.” They wander about, between the Red 
sea and the Jordan ; unwilling to return into Egypt, 
yet unable, through unbelief, to enter the Canaan 
of rest from sin, until many, at last, leave their 
bones in the wilderness. Others, after a few in- 


THK LIVING WAY. 


87 


effectual struggles for victory, sink back into the 
former life of the flesh ; and though living in sin, 
and without the witness of the Spirit, vainly im¬ 
agine that because they were once justified they 
are still in a state of grace, while actually under 
condemnation. A few, recognizing their privilege 
and duty, are led by the Spirit into the enjoyment 
of holiness. 

Persons who are careful to maintain a justified 
state, unless they have been so perverted by false 
teaching that they fail to discern the leadings of 
the Spirit, will not be long in discovering their 
need of sanctification. Those who have previously 
received great light may know at once what steps 
to take : but such instances are rare even among 
persons of more than ordinary intelligence; for 
the reason that, a correct apprehension of spiritual 
things depends more upon the condition of the 
heart than of the head. 

A consciousness of want is the first sensation 
which usually precedes every new experience. It 
is a feeling so closely resembling that which results 
from a loss of divine approval that it is sometimes 
mistaken for it, and becomes a source of discour¬ 
agement when it ought to be a cause for rejoicing; 
knowing that it is the gracious operation of the 
Holy Spirit, preparing us to desire and receive the 
experience which will surely follow if we submit to 
its teaching and guidance. This "consciousness of 
want” following an experience ol justification, when 
properly understood and cherished, will deepen 


88 - 


REDEMPTION. 


into strong conviction for holiness; and produce 
such an intense desire after God that the soul will 
cry out, "As the hart panteth after the water- 
brooks, so panteth my soul after thee, O God. 
My soul thirsteth for God, for the living God.” 

Conviction for holiness differs from conviction ol 
sin in this essential particular: it is not a sense ol 
guilt on account of past transgressions. It fre¬ 
quently occurs that persons who were once con¬ 
verted, but have sunk into formalism, and lost their 
first love, without being conscious that they are 
backslidden, become awakened under the preach¬ 
ing of holiness; and supposing they are under 
conviction for that blessing, undertake to seek it. 
If they are sincere the Spirit will soon reveal to 
them their true condition. Any who in seeking 
holiness find an array of past failures before them, 
should first confess their sins, and obtain forgiv- 
ness; for only those who have the clear witness of 
the Spirit that they are justified, are prepared to 
seek holiness. Conviction for holiness is therefore 
not a sense of guilt on account of past transgres¬ 
sions, but the consciousness of remaining depravity 
—the existence of "fleshly lusts which war against 
the soul.” In other respects these experiences are 
similar. As conviction of sin leads to genuine 
repentance, so conviction for holiness creates an 
increased abhorrence of sin, and an intense desire 
to be delivered from all tendencies to it. In pass¬ 
ing through this experience there is a realization of 
the exceeding sinfulness of sin, and a revelation of 


THE Living WAV. 


89 

the depths of depravity to an extent not conceived 
of in repentance ; which Causes the remembrance 
of former sins to be still more grievous, and in 
view of being yet in possession of sinful tendencies 
produces a sense of deep Contrition, humiliation, 
and self abasement before God. Little departures 
in thoughts, words, and actions, which before 
received but slight attention, now appear in their 
true light, and are seen to involve the same great 
principles which were formerly regarded as be¬ 
longing only to Crimes of greater magnitude. 
When the inward spirit of the law as unfolded in 
the gospel shines upon Us, We discover that the 
commandment is exceeding broad. 

Every sincere seeker of holiness will invariably 
be led through all the points of experience men¬ 
tioned as preparatory; but it may seem that they 
do not always receive them in consecutive order. 
When the conviction is deep, and the desire intense< 
the mind will follow with wonderful rapidity the 
light which the Spirit flashes Upon the entire out¬ 
line of preparation. Now he shines within, reveal¬ 
ing the remains of depravity in our nature; now 
he unveils the awful grandeur and holiness of 
God ; now touches some point of Consecration ; and 
now opens up the word, and unfolds the sufficiency 
of the great atonement; until light, conviction, con¬ 
secration, and faith, will appear to spring up almost 
simultaneously in the soul; yet no one can be 
fully established in any experience until the whole is 
apprehended, and each particular is firmly fixed in 


90 


REDEMPTION. 


its true relative position. Conviction for holiness 
is so intimately connected with enlightenment con¬ 
cerning it that they may be commingled, and the 
knowledge of faith may be clear before a complete 
consecration has been made; but the act of conse¬ 
cration must invariably precede the effectual exer¬ 
cise of faith. 

It has been asserted that a complete consecration 
is a pre-requisite to justification : that an absolute 
separation from every selfish, sinful purpose, and 
the entire devotion of our being to the service of 
God are required; including all that is appre¬ 
hended of the will of God at the time, with a fixed 
purpose of heart to submit to all that may after¬ 
ward be revealed. There can be nothing, there¬ 
fore, in a consecration for holiness greater in extent. 
But it will be observed that the first contains an 
unknown quantity , the nature and extent of which 
have not been apprehended. It is the further un¬ 
folding of this part by the Spirit which causes us 
to understand better the true nature of a consecra¬ 
tion, and prepares us to enter into a more definite 
covenant with God. In comparison, a consecration 
for justification is more general in its nature—con¬ 
taining fewer particulars : a consecration for holi¬ 
ness, though not actually , is yet relatively , greater, 
in consequence of our increased apprehension of 
its requirements. It is also more minute—contain- 
ing a greater number of particulars. As the Spirit 
reveals these particulars a further test is brought 
upon the will. When the consecration was first 


THE LIVING WAY. 


91 


made there was an actual consent of the mind to 
all the known will of God, and a fixed purpose of 
submission to that which was unknown. If the 
submission in this respect was absolute, a consecra¬ 
tion will follow as rapidly as the particulars are 
presented. But an absolute surrender is a rare 
exception. The intention must indeed be absolute 
in order to justification ; but when the demand is 
made for the surrender of those things that are 
dearer than life, many of which are good in them¬ 
selves, there will often be, with the most sincere, a 
season of hesitation—of deliberation—of counting 
the cost: a trembling of the will in the balance as 
it descends into the valley of decision. Many, 
many souls, at this point, go back and walk no 
more with Jesus. 

“The pains, the groans, the dying strife, 

Fright our approaching souls away ; 

And we shrink back again to life; 

Fond of our prison and our clay.” 

The passage through this trying ordeal is indeed 
the way of the cross. As item by item is presented 
to the mind, and obtains the consent of the will 
there is a spiritual experience of what it means to 
be crucified with Christ. 

When every ray of light has been met, when all 
has been yielded up, and the crucifixion is com¬ 
plete, the soul sinks down into a quiet, passive 
submission to the will of God, which continues as 
an abiding condition in an experience of holiness; 
and is evinced by a constant spirit of resignation to 


S>2 


RKbi£Mi*TioN * 


every dispensation of God’s providence, believing 
that all things work together for good to them that 
love God. 


CHAPTER VII. 


SANCTIFICATION CONTINUED. 

Many persons, who have become distinguished 
examples of holiness, in dedicating themselves to 
God, have placed their consecration in writing; 
some have even written it with their own blood. 
It is true, a written form may assist in producing 
a permanent impression upon the mind, and yet 
all will be unavailing unless God by his Spirit shall 
inscribe the "New Covenant” upon the tablet of 
the heart. The following form will suggest the 
main features of such a consecration : but let it be 
distinctly remembered that no form can become 
effectual except through the power of the Holy 
Ghost. 

A Form of Consecration for Holiness. 

Almighty God, the father, the word, and 
the holy ghost ; thou, who hast created me 
for thine own glory; who hast loved me with 
an infinite love, and with everlasting loving kind¬ 
ness hast drawn me to thyself; who hast redeemed 
me with the precious blood of the Lord Jesus 
Christ; and revealed thyself unto me through the 
Holy Ghost, the Comforter; unto Thee, O Lord, 
without reserve, T dedicate and consecrate my 


94 


REDEMPTION. 


entire being, spirit, soul, and body; to be thine 
and thine alone, henceforth and forever: 

Gladly and willingly devoting to thee every 
faculty of my mind—my understanding, my mem¬ 
ory, my conscience, and my will; that I may 
know, and remember, and be quickened, to do 
and to suffer thy righteous will in all things; and 
that every thought may 'be brought into captivity to 
the obedience of Christ: 

Offering up to thee all the sensibilities of my 
soul—my emotions, my desires, my affections, my 
appetites and passions; that they may be purified, 
directed, and controlled by thee ; so that 1 shall 
love thee with my whole soul, mind, and strength, 
and my neighbor as myself; that I shall love my 
enemies; bless them that curse me, do good to 
them that hate me, and pray for them that despite- 
fully use me and persecute me : 

Presenting to thee my body, a living sacrifice, as 
a temple of the Holy Ghost; that it may be adorned 
as one professing godliness; and that whether I 
eat or drink or whatsoever I do I may do all 
to the glory of God : Vowing to set a watch at 
the door of my lips ; that I may refrain from all 
manner of evil speaking, and avoid all vain and 
foolish conversation; dedicating my lips and my 
voice to declare thy truth, and to utter prayers and 
praises unto thee continually. 

I commit to thee my reputation ; willing to bear 
the reproach of Christ: to be misunderstood, to be 
reviled, to be persecuted, and to have men say all 


THE LIVING WAY. 


95 


manner of evil against me falsely, for thy name’s 
sake ; and to be accounted as the filth and the off- 
scouring of all things, for Jesus’ sake, and for thy 
glory. 

I restore unto thee, as thine, all my earthly 
possessions ; dedicating myself henceforth, as the 
steward of the Lord, to use them, and to dispose 
of them, at all times as thou shalt direct. 

I surrender to thee every earthly friend; that 
they may be withheld from me, or if restored to 
me again, consecrating myself to receive them 
only in and through thee; and in their life and 
death, and under all circumstances, to resign them 
constantly and wholly into thy hands. 

Believing, O Lord, that thou art faithful who 
hast called me, who also wilt perform what thou 
hast promised, I offer myself thus to thee : Re¬ 
ceive me O Lord, for the sake of thy well be¬ 
loved Son : Create in me a clean heart, O God, 
and renew a right spirit within me: Wash me 
thoroughly from mine iniquity, and cleanse me 
from my sin: Sanctify me wholly through thy 
truth, by the application of the precious blood of 
Christ, through the power of the Holy Ghost; and 
may my whole spirit, and soul, and body be pre¬ 
served blameless unto the coming of our Lord and 
Saviour Jesus Christ. 

And unto Thee, the Father, Son, and Holy 
Ghost, be glory and praise everlasting. Amen. 

A true consecration is not an agreement which 
man makes with God : and which may vary ac- 


9 6 


REDEMPTION. 


cording to the imperfect conceptions in the minds 
of different individuals; but an acceptance, on the 
part of ever}^ one, of God's covenant with man. 
Hence, every true consecration necessarily involves 
the same general principles. There must be a 
recognition, i. Of the nature of the Godhead—• 
The Trinity in Unity. 2. Of the special relation 
and office-work of each in the covenant of grace— 
The drawings of the Father—The atonement of 
the Son, and—The ministration of the Spirit. 
3. Of the unchangeable conditions upon which 
alone salvation may be secured, namely : the com¬ 
plete surrender of all we have and are—ourselves, 
our reputation, our property, our friends, our time, 
our all to God. Our consecration may be written 
or un-written, but as surely as the Holy Spirit 
reveals to us the will of God, so surely will all 
these conditions, in some form, be included. Yet 
when we are in that blessed state in which we 
hunger and thirst after righteousness there will be 
no hesitation ; but with joy we will say, 

“ Lord, in the strength of grace, 

With a glad heart and free, 

Myself, my residue of days, 

I consecrate to thee. 

Thy ransomed servant, I 
Restore to thee thine own ; 

And from this moment live or die, 

To serve my God alone.” 

Or we may express our consecration in the more 
comprehensive form contained in the following 
favorite verse : 


THE LIVING WAY. 


97 


'“Take my soul and body’s powers; 

, Take my mem’ry mind, and will; 

All my goods, and all my hours; 

All I know, and all I feel; 

All I think, or speak, or do; 

Take my heart, but make it new.” 

Appropriating faith is the next step. This quali¬ 
fying term is used to distinguish faith as the proxi¬ 
mate condition of sanctification, from faith in a 
general sense. Orthodox theologians, in speaking 
critically, teach faith as the only condition of sal¬ 
vation ; which is true if it be understood in its 
comprehensive sense: but all persons are not 
aware that faith in its theological meaning includes 
repentance, and fruits meet for repentance; con¬ 
secration and all the works necessary to fulfil the 
conditions of a consecration. The argument is 
this: None of these acts will take place unless 
preceded and accompanied by faith : No man will 
begin to repent unless he has faith, and all the con¬ 
ditions he fulfils, beside the special act of appro¬ 
priating faith, are in consequence of the faith 
which actuates him: therefore, faith is the only 
condition. All this is true. It is true also, with 
regard to the relation of faith and works, that faith 
alone without works is the condition of salvation : 
but every theologian understands that this assertion 
is made in considering the meritorious cause of 
salvation. The atonement of Christ and that alone 
is the meritorious cause of salvation, and in this 
respect neither faith nor works have anything to do 
with it. For we are justified by or through faith. 


98 


REDEMPTION. 


and not for faith. But faith is the conditional 
cause, and that too in the theological sense, which 
includes all the works necessary to obtain it. "For 
faith, if it hath not works, is dead, being alone.” 
To teach faith in an indefinite and unqualified 
sense is a fruitful source of error both in theory 
and practice; to avoid which it is preferable as a 
rule, to speak of repentance, consecration, faith, 
and works, as distinct from each other. In the 
common acceptation of these terms, the Scriptures 
teach both repentance and faith as conditions of 
justification, and consecration and faith as condi¬ 
tions of sanctification. 

The apostle Paul in his final interview with the 
elders of the church at Ephesus, appeals to them 
in testimony of the doctrines which he had invari¬ 
ably taught, saying; "Ye know, how I kept back 
nothing that was profitable unto you, but have 
shewed you, and have taught you publicly, and 
from house to house, testifying both to the Jews, 
and also to the Greeks, repentance toward God, 
and faith toward our Lord Jesus Christ.” Acts 
20:20, 21. And with regard to the conditions 
which precede holiness he speaks more particularly 
of consecration than of faith. In Romans 12 :i, 2, 
he says, "I beseech you therefore, brethren, by the 
mercies of God, that ye present your bodies a 
living sacrifice, holy, acceptable unto God, which 
is your reasonable service. And be not conformed 
to this world : but be ye transformed by the renew¬ 
ing of vour mind, that ye may prove what is that 


THE LIVING WAY. 


99 


good, and acceptable, and perfect will of God.” 
Observe the measure of consecration here required 
in order to prove what is that good, and acceptable, 
and perfect will of God. Again he says, "I speak 
as unto my children ; Be ye not unequally yoked 
together with unbelievers : for what fellowship hath 
righteousness with unrighteousness? and what 
communion hath light with darkness? and what 
concord hath Christ with Belial? or what part hath 
he that believeth with an infidel ? and what agree¬ 
ment hath the temple of God with idols? For ye are 
the temple of the living God; as God hath said, I 
will dwell in them, and walk in them ; and I will 
be their God, and they shall be. my people. Where¬ 
fore come out from among them and be ye separate, 
saith the Lord, and touch not the unclean thing; 
and I will receive you, and will be a Father unto 
you, and ye shall be my sons, and daughters, saith 
the Lord Almighty. Having therefore these prom¬ 
ises, dearly beloved, let us cleanse ourselves from 
all filthiness of the flesh and spirit, perfecting holi¬ 
ness in the fear of God.” 2 Cor. 6:14-18, 7:1. 
It would be impossible to teach separation and 
consecration in more emphatic language; and yet 
in both of these passages faith is left to be inferred. 
It certainly is inferred: on these precious promises 
our faith is to rest; but they are so overlaid with 
conditions that they are absolutely impervious to 
appropriating faith until the conditions have been 
met. There are many unconsecrated professors of 
holiness, who rest their hopes upon a belief of 


IOO 


REDEMPTION, 


scripture declarations concerning the sufficiency of 
Christ’s atonement, disconnected from the conditions 
upon which it becomes available ; but such a belief 
is self-endorsed, and fails to bring to its possessor, 
either a realizing sense of the cleansing blood of 
Christ, or the power of the Holy Ghost. And 
these are they, who, filled with pride, and worldli¬ 
ness, and self-complacency; and a zeal of God* 
but not according to knowledge; persecute the 
real saints of God, and "do always resist the Holy 
Ghost.” "Having a form of godliness, but deny¬ 
ing the power thereof: from such turn away.” 
The unchangeable conditions of holiness, on our 
part, are consecration and faith. 

Distinctions in faith relate to the mode of its 
exercise and not to the nature of it. Faith, in its 
nature, is always the same. The faith by which 
we are sanctified is the same as the faith by which 
we are justified. The difference is in the subject 
which occupies the attention. In one instance our 
faith apprehends Christ for the forgiveness of our 
sins, in the other, for the sanctification of our 
nature. 

"But what is that faith,” says Mr. Wesley, 
"whereby we are sanctified, saved from sin, and 
perfected in love? This faith is a divine evidence 
or conviction.— 

1. That God hath pomised this sanctification in 
the Holy Scriptures. 

2. That what God hath promised he is able also 
to perform. 


THE LIVING WAY. 


IOI 


3* That he is able and willing to do it now. 

4. To this confidence that God is able and will¬ 
ing to do it now, there needs to be added one thing 
more—a divine evidence or conviction that he doth 
it.” 

Accepting Mr. Wesley’s definition to be true, 
that faith is a divine evidence or conviction, it is 
nevertheless true that it is imparted by the Holy 
Spirit, through the medium of our natural faculties, 
in such a way that persons generally are conscious 
only of the action of their own mind, without 
being aware of the agency of the Spirit in produc¬ 
ing it. The assertion which is frequently made 
that "faith is taking God at his word without 
reasoning” is metaphysically untrue. In a theolo¬ 
gical sense, faith is a divine evidence or conviction : 
metaphysically, it is the result of a process of 
reasoning based upon the testimony of God’s word, 
and the Consciousness that we are in the proper 
relation to his promises. 

"Naked faith,” by which is meant faith indepen¬ 
dent of all feeling, is a barbarous expression ; but 
it seems to be the only one which will effectually 
prevent Unbelief from investing faith with elements 
which do not properly belonging to it, and from 
persisting in the vain endeavor to produce an effect 
without a cause—that is, expecting to realize the 
results of faith without believing. 

Appropriating faith, in relation to sanctification, 
is a process of the mind and heart, through which 
the Holy Spirit imparts a divine evidence or con- 


102 


REDEMPTION. 


viction that Christ is now our Sanctifier, based 
upon the testimony of the word of God that Christ 
becomes at once the Sanctifier of every one who 
is thus consecrated, and believes upon him. 

In matters of importance, in which we are deeply 
interested, we become as clearly conscious of our 
mental processes, as of our physical actions. He 
who passes through the experience of being cru¬ 
cified with Christ, will feel the pangs of dissolution, 
and will know unmistakably when death takes 
place. He looks within, and knowing by the testi¬ 
mony of his own consciousness that he is fully 
given up to God, he says, "’Tis done; the great 
transaction’s done; I am my Lord's And then 
—as the Holy Spirit presents the promises of the 
written word, revealing the ability and willingness 
of God to sanctify him wholly, and the fact that 
Christ in his finished atonement stands ready now 
and waiting to receive every consecrated and be¬ 
lieving soul, he exclaims—with the same unerring 
certainty of its truth—" He is mine. 

We may further illustrate the process of appro¬ 
priating faith by considering its connection with a 
particular promise. It is written: "This then is 
*' the message which we have heard of him, and 
declare unto you, that God is light, and in him is 
no darkness at all. If we say that, we have fel¬ 
lowship with him, and walk in darkness, we lie, 
and do not the truth : But if we walk in the light,, 
as he is in the light, we have fellowship one with 
another and the blood of Jesus Christ his Son 


THE LIVING WAY. IO3 

cleanseth us from all sin.” 1 John 1 15-7. Know¬ 
ing that we are wholly consecrated, we reason 
thus : God is light, and in him is no darkness at 
all. His light now shines upon me. I accept it 
gladly, and am consecrated to walk in it. I am 
therefore not in darkness, but in fellowship or 
harmony with God, and walking in the light, as he 
is in the light; and having thus fulfilled the con¬ 
ditions of the promise, and knowing that God is 
true; without seeking after a sign, or depending 
upon any particular state of feeling, and without 
being yet conscious that the work of sanctification 
hath been wrought in me, but resting solely upon 
the veracity of God, I believe that, in his sight, the 
blood of Jesus Christ his Son avails in my behalf, 
and cleanseth me from all sin. 

Let us take another illustration. When an 
Israelite, under the Jewish dispensation, desired to 
present a free-will offering to the Lord, he selected 
from his flock a lamb without blemish, and brought 
it to the priest to be offered as a sacrifice. It was 
the best he had to offer, it was perfect in all its 
parts; but as long as it remained in his possession 
it was not holy, nor different in this respect from 
any other lamb in the flock. But the altar of 
sacrifice was holy, and whatsoever was placed 
upon it at once became holy; for the altar sancti¬ 
fied the gift. As soon therefore as the lamb 
touched the altar it became holy, and from that 
moment was different from all the other lambs of 
the flock. So we in seeking holiness bring our- 


REDEMPTION. 


IO4 

selves and all we have "a free-will offering” to the 
Lord. It is perfect in the sense of being complete. 
It is our all. But it is not holy. By nature, we 
are no better than our fellow men ; neither shall 
we ever be different from them so long as we 
retain possession of ourselves : nor can we by any 
possibility persuade ourselves that we are holy 
when we know we are not. But Christ is our 
Altar. And we know that Christ is holy. We 
know also that in the act of consecration we place 
ourselves upon the Altar. When therefore we are 
wholly consecrated, when all is on the Altar, we 
know beyond a question that, The Altar sancti - 
jieth the gift: and in the unmistakable light of a 
conscious moral demonstration, "we reckon our¬ 
selves to be dead indeed unto sin , and alive unto 
God , through Jesus Christ our Lord.” 

Three distinct results follow the exercise of ap¬ 
propriating faith, all of which are sometimes real¬ 
ized instantly, but in many cases with intervals of 
time between each experience. These intervals 
are intended partly for the purpose of trying our 
faith, and partly because separate experiences are 
more readily distinguished, and more easily re¬ 
tained. 

The rest of faith is the first result which imme¬ 
diately and invariably follows the act of appropria¬ 
ting faith. "We that believe do enter into rest.” 
The act of faith includes perception and volition : 
the effect of faith is a sensation. The exercise of 
faith is an operation of the intellect, the result of 


THH LIVING WAY. 


IG5 


taith is a sensation of the soul—an indescriba¬ 
ble feeling of relief; as though the heart had 
been suddenly released from some oppressive 
weight of care, and the body delivered from a 
heavy burden; which finds fitting expression in 
repeated sighs of deliverance that pervade our 
whole being with a sense of rest. "The peace of 
God which passeth all understanding fills our heart 
and mind.” All anxiety, all fear and care are 
gone. Even the conscious effort of faith ceases, 
as with steadfast gaze upon Him who is the fairest 
among ten thousand, and the one altogether lovely, 
encircled in his arms, and reclining on his breast, 
we breathe out our soul in silent adoration. Here 
at last we cease entirely from our own works. 
"For he that is entered into rest, he also hath 
ceased from his own works, as God did from his.’ 

The year of Jubilee rolls round ; 

And we, by faith made whole, 

Have rest from sin, a peace profound, 

The Sabbath of the soul* 

Great care should be taken, at this point, to 
avoid the error of mistaking a part for the whole; 
of supposing that this wonderful experience, which 
so far surpasses anything we have previously real¬ 
ized, is the completion of the work. If from any 
misapprehension we substitute the rest of faith for 
the operation of God in the application of the 
blood of Christ to cleanse, or the baptism of the 
Holy Ghost to fill the the cleansed vessel, it will 
soon be made kftown to us by that unerring indi- 


io6 


REDEMPTION. 


cator -~a consciousness of want; a feeling which 
may be distinguished from a temptation to doubts 
by observing the following rule : " A conscious¬ 

ness of want ’ never unsettles what we have already 
received ; we may feel it, and at the same time 
retain our present experience: " a temptation to 
doubt,” if not resisted, will rob us of the experience 
we have gained. 

Purification , or conscious divine cleansing is the 
second result. As the act of faith, in justification, 
and an experience of peace in believing, may pre¬ 
cede the operation of the Holy Ghost in the work 
of regeneration, so appropriating faith may be ex¬ 
ercised, and the rest of faith be experienced, before 
we are conscious that the operation of cleansing 
has taken place. That is, as the result of appro¬ 
priating faith we have an assurance that, at the 
very moment we reckoned ourselves to be dead 
indeed unto sin and alive unto God, through our 
Lord Jesus Christ, God, in answer to our faith, 
imputed holiness to us, through the merits of 
Christ’s atonement, although the experience of 
cleansing was not then consciously imparted . 

To have "the nature of sin” expelled, to be 
cleansed from all unrighteousness, by the applica¬ 
tion of the blood of Christ, is a work done by the 
Spirit of God immediately acting on the soul, 
through the truth. This is, of course, a moral 
and not a physical operation; but it is not unfre- 
quently accompanied by physical sensations. With 
the blessing of God upon us, as the Spirit applies 


THE LIVING WAY. 


107 

the word, "Now are ye clean through the word 
which I have spoken unto you," the soul, (and 
sometimes the body also,) is thrilled with such a 
sense of purity as to leave no room to doubt that the 
work is actually accomplished in us; and under 
the inspiration of a new and blessed experience we 
can sing, 

“The cleansing stream, I see, I seel 
I plunge, and oh, it cleanseth me! 

Oh, praise the Lord, it cleanseth me! 

It cleanseth me, it cleanseth me I 

1 rise to walk in heaven’s own light, 

Above the world and sin ; 

With heart made pure, and garments white, 

And Christ enthroned within.” 

We find in this experience, as distinguished from 
the preceding one,-— an interrial realization of 
cleansing, which does not always accompany an 
experience of the rest of faith. 

The baptism of the Holy Ghost is the third and 
final result which follows appropriating faith. It is 
also called the Pentecost, and, the anointing that 
abideth . To be cleansed from all unrighteousness, 
and, to be filled with the Holy Ghost, are exper¬ 
iences so distinct from each other, that Mr. Wesley 
and also Mr. Fletcher teach two degrees in sancti¬ 
fication; the lowest—-to be emptied of all sin, the 
highest—to be filled with God . The baptism is 
also to be distingushed from the 2 uitness of the 
Spirit attesting our sanctification. In sanctification, 
as in regeneration, we have the testimony of two 
witnesses—our own spirit, and the Spirit of God. 


io8 


REDEMPTION. 


The testimony of our spirit is—a personal con¬ 
sciousness that the process of cleansing has taken 
place within us, which remains as an abiding testi¬ 
mony as long as we continue in a state of purity. 
The witness of the Spirit of God is—a quiet, un¬ 
changing, divine assurance—»the still small voice 
within—bearing witness alike to our acceptance 
and our sanctification. It differs from the baptism 
of the Holy Ghost in two particulars: 

r. In the nature of its manifestation. The 
witness, disconnected from everything else, is "an 
abiding assurance,” which may be perfectly clear 
in the absence of emotion, or sensations of any 
kind. The baptism is always connected with sen¬ 
sible manifestations. The witness , either in justi¬ 
fication or sanctification, is always quiet. The 
Pentecost always comes like a mighty rushing 
wind, with power, and great glory. It is a bap¬ 
tism of love, an anointing of power. 

2. It differs also in the measure of the Spirit 
imparted. When we are regenerated or born 
again the Holy Ghost is given unto us, as our 
Comforter, to dwell within us, to bear witness with 
our spirit that we are the children of God, and to 
guide us into all truth. And as the virtues and 
graces of the Spirit are inseparable from his per¬ 
sonality, they are in him when first he takes up his 
abode in our hearts ; but they can only be revealed 
and imparted as we are prepared to appreciate and 
receive them. A measure of all these virtues and 
graces is received in justification ; and as the Spirit, 


THE LIVING WAY. IO9 

already within us, bearing witness to our accept¬ 
ance, testifies for the first time to our cleansing, 
the assurance is often connected with a sense of 
blessing, accompanied by an increased degree of 
love, and joy, and peace. For this reason it is a 
very common error for persons to mistake "the wit¬ 
ness of cleansing” for "the baptism of the Holy 
Ghost;” to suppose they have received their Pen¬ 
tecost, "the anointing that abideth,” when they 
have only received "the witness of purity.” Many 
remain for years confused in their experience at this 
point, for want of proper instruction. Prompted by 
"a consciousness of want,” they seek, again and 
again, for something, they know not what; and 
when the Spirit, true to his office, suggests that 
their need is the baptism of the Holy Ghost, they 
fail to discern that it is the voice of God, from the 
very fact that they already possess a goodly 
measure of the Spirit, which they repeatedly mis¬ 
take for the fulness. The cleansing of the moral 
nature from all sin produces an enlarged capacity 
which can only be satisfied by a corresponding 
measure of the Spirit. What then is the baptism 
of the Spirit or the Pentecost? and how shall we 
know unmistakably when we have received it? 

The baptism of the Holy Ghost , which is some¬ 
times spoken of as the sevenfold Spirit of God, is 
The Spirit, in completeness , taking possession of 
the cleansed vessel, as the temple of the Holy 
Ghost, and filling our being up to the measure of 
our enlarged capacity, revealing therein his per- 


no 


REDEMPTION. 


sonality, by a sensible, that is, a conscious manifes¬ 
tation of his presence ; and imparting the virtues 
and graces of his character; love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek¬ 
ness, and temperance, in abundant measure. 

It is universally conceded that the fulness of the 
Spirit is not imparted at conversion. The Roman, 
the Greek, the Lutheran, and the Episcopal 
churches believe it is conferred by the laying on of 
the hands of the Elder, in the rite of confirmation. 
But in every church, those who accept the doctrine 
of sanctification by faith, as an instantaneous bless¬ 
ing, believe it is conferred only on those who are 
morally prepared to receive it, by being cleansed 
from all sin, through the blood of the everlasting 
covenant. How then, may we certainly know that 
we have received our Pentecost? We answer : 

i. By the manner in which it is conferred. 
The terms which are used are fit expressions of the 
experience. It is a baptism. Jesus, in referring 
to the day of Pentecost, said to his disciples, "Ye 
shall be baptized with the Holy Ghost.” As the 
element of water, in the outward sign, covers the 
whole body, so in this inward operation, the Holy 
Spirit envelopes and pervades the entire moral 
nature. Or if it be called an out-pouring, it so 
completely fills and overflows the vessel, that we 
are lost and swallowed up in God. The feast of 
Pentecost which was typical of the descent of the 
Holy Ghost, was always observed with great re¬ 
joicing ; and when its fulfilment came, on the great 


THE LIVING WAY. 


Ill 


Pentecostal day, the physical effects were such that, 
"they were all amazed, and were in doubt, saying 
one to another, What meaneth this? Others mock¬ 
ing said. These men are full of new wine.” The 
apostolic Pentecost is the pattern of each succeed¬ 
ing one. It is the soul's great festival. It is pos¬ 
sible to be quietly converted, and quietly cleansed, 
but there never was a quiet Pentecost. It invari¬ 
ably comes with the power and demonstration of 
the Spirit, producing physical as well as spiritual 
results, which are sometimes so overwhelming as 
to cause, for a season, an entire suspension of 
physical power. The moral characteristics of 
which we are specially conscious are, the fulness 
of love, and the fulness of joy; which find their 
appropriate expression in words and acts of praise; 
in laughing, or shouting, or leaping for joy. All 
measurable distinctions of temperament and dis¬ 
position are here lost in the immeasurable. There 
will be physical demonstrations then if never be¬ 
fore. But as these may occur in justification, or at 
any time afterward, the evidence that we have 
received our Pentecost does not consist in any 
particular kind of manifestation, but in the com¬ 
pleteness of the blessing. So far as the sensation is 
concerned, it does not differ from previous blessing, 
nor is it equal in degree to many that may follow 
after; but it has the peculiarity of possessing and 
retaining a particular identity. Distinct from every 
other experience, it holds its position in the mind 
and memory, as the sacred hour when the Holy 


112 


REDEMPTION. 


Spirit first took complete possession of the human 
temple. 

2. By the direct testimony of the Spirit. The 
revelation of the Spirit, in a justified state, does 
not generally extend beyond a knowledge of the 
fact that he dwells within us, by the abiding wit¬ 
ness of our acceptance. But when the fulness of 
the Spirit is imparted, we have a clear realization 
of an inward Divine 'presence. Not that he is 
revealed to our sight, nor yet by an audible voice. 
It is a felt presence : the contact of Spirit with 
spirit; the union of the Divine and human natures ; 
a sacred, satisfied sense of God within. Formerly 
our blessings appeared to come down upon us; 
now they not only come down upon us, but spring 
up within us, as a well of water springing up into 
everlasting life. Having come into possession of 
both the upper and the nether springs, our parched 
land has become springs of water, and we dwell in 
the presence of perpetual blessing. The personal 
revelation of the Holy Ghost is such as the disciples 
had of Christ after his resurrection, when none of 
them asked him. Who art thou? knowing that it 
was the Lord. But as Christ did not leave his 
identity to be inferred, so the Spirit does not leave 
himself without witness; but imparts to us the 
same abiding, divine assurance that we have re¬ 
ceived our Pentecost, that he gives of our accept¬ 
ance with God. 

3. Bv the fruits of the Spirit. If we have 
received the fulness of the Spirit the virtues and 


THE LIVING WAY. 


113 

graces which before were retarded in their growth, 
and not always manifested in our actions, will 
flourish without interruption, and be constantly ex¬ 
hibited in our lives. 

First. Our love will be perfect. From this 
great central source all other virtues spring. The 
controlling element of our nature will be love to 
God and love to all mankind. 

Second. Our joy will be abiding. Even when 
not outwardly expressed, it will be inwardly exper¬ 
ienced. We will have the everlasting joy. Not 
that all opposite experiences will be entirely ex¬ 
cluded. We will understand at least one paradox, 
"sorrowful, yet always rejoicing.” We will rejoice 
evermore, pray without ceasing, and in everything 
give thanks. 

Third. Our peace will flow as a river. We 
will lie down in green pastures, and be led by the 
side of still waters. 

But if we possess these inward virtues they will 
be manifest in our outward lives. We will exhibit 
toward others that charity which suffereth long and 
is kind; which envieth not, which vaunteth not 
itself, is not puffed up, doth not behave itself un¬ 
seemly, seeketh not her own, is not easily provoked, 
thinketh no evil; rejoiceth not in iniquity, but 
rejoiceth in the truth : beareth all things, believeth 
v all things, hopeth all things, endureth all things ; 
and which never faileth. 

The outward manner of those who are temples 
8 of the Holy Ghost is marked by extreme simplicity 


REDEMPTION, 


II 4 

combined with true dignity of character. Their 
demeanor gives constant evidence of meekness and 
lowliness of mind. The}' are "living epfistles,” 
known and read of all men. In the absence of 
this nature of evidence it is utterly vain to imagine 
that we have ever received the fulness of the Spirit. 

4. By its power. The Pentecost is emphatically 
a baptism of power. Jesus said to his disciples, 
"Ye shall receive power after that the Holy Ghost 
is come upon you.” And they were commanded 
to tarry at Jerusalem until they should be endued 
with power from on high. Those who are thus 
endued realize at once an enlarged degree of 
moral power: an increased ability to win souls to 
Christ, by a superior measure of divine attraction ; 
a zeal of God according to knowledge : power to 
labor, and power to endure. 

5. By its permanence. There is a peculiar 
manifestation of grace that abides like a halo upon 
all who have received the fulness of the Spirit, 
which before was only apparent while under special 
blessing. If we find, after some experience, that 
this condition remains unchanged during tempta¬ 
tions and trials, we may conclude we have received 
"the anointing that abideth.” John says, "Ye have 
an unction from the Holy One that is, an anoint¬ 
ing ; which is defined to be, divine or sanctifying 
grace ; richness of gracious affections; fervor, de¬ 
votion, and tenderness of spirit. The richest 
known perfume is one that issues from the recep¬ 
tacle in which perfumes are kept. It cannot be 


THE LIVING WAY. 


115 

produced from a single essence, but is an odor 
which arises from the various essences in combina¬ 
tion. So the unction from the Holy One is not a 
separate virtue, but the combined influence of all 
the virtues and graces of the Spirit, which pervades 
and encircles with a heavenly atmosphere the tem¬ 
ple in which He dwells; and which abides upon it 
as long as the fulness of the Spirit is retained. It 
is written, "The anointing which ye have received 
of him abideth in you.” Perhaps the most reliable 
evidence that we have received our Pentecost is 
found in the fact that we possess abiding unction. 
As a consequence, our communion with God is not 
easily interrupted by outward surroundings, and 
our enjoyment no longer depends upon favorable 
circumstances. The glory of the Lord abides in 
the inner temple of the soul, as the presence of the 
Shekinah dwelt between the cherubim in the holy 
of holies. 

No one can understanding^ profess the blessing 
of holiness who has not received the baptism of 
the Holy Ghost: for this is not another blessing 
obtained afterward, but the concluding part of what 
we receive in entering into an experience of holi¬ 
ness. When intervals of time occur between the 
results which follow appropriating faith, we will 
avoid confusion in our testimony by speaking par¬ 
ticularly of the part we have actually realized. 
We may speak of enjoying the rest of faith ; or 
testify that we have been cleansed from all sin, and 
enjoy the witness of the Spirit that we are pure in 


ii 6 


REDEMPTION, 


heart; or that we have received our Pentecost: 
but it requires all these experiences combined to 
constitute "the blessing of holiness.” 


CHAPTER VIII. 


THE GIFTS OF THE SPIRIT. 

The gifts which accompany "the baptism of 
the Holy Ghost” were not mentioned in connection 
with the grace which is then imparted, for the 
reason that the conditions upon which they are con¬ 
ferred are essentially different. Grace is dispensed. 
Gifts are distributed. Grace springs from the love 
of God, gifts depend upon his sovereignty. Grace 
is dispensed alike to all. Gifts are not distributed 
equally, but in various degrees, according to the 
will of God. "The grace of God which bringeth 
salvation hath appeared unto all men.” "For God 
is no respecter of persons : but in every nation, he 
that feareth God and worketh righteousness is ac¬ 
cepted of him.” "And the righteousness of God 
which is by faith of Jesus Christ, is manifested 
unto all and upon all them that believe : for there 
is no difference.” But with regard to spiritual 
gifts, it is written: "All these worketh that one 
and the selfsame Spirit, dividing to every man 
severally as he will” Every degree of grace is 
equally attainable to all, upon certain specified 
conditions; but gifts are not promised upon the 
fulfilment of any conditions on the part of man. 
God always chooses his own instrumentalities, and 
distributes his gifts according to his own good 


n8 


REDEMPTION. 


pleasure. A man, for example, has no right to 
assume the office of the ministry by his own choice : 
for "no man taketh this honor unto himself, but he 
that is called of God as was Aaron.” Nor can he 
by seeking it obtain the gift of healing, or become 
a worker of miracles: for "God hath set the mem¬ 
bers every one of them in the body as it hath 
pleased him.” But while he reserves to himself 
the prerogative of distributing his gifts, and of 
assigning to each his particular office, even the 
lowest place in the body of Christ involves some 
gift. "For God hath set some in the Church, first, 
apostles ; secondarily, prophets ; thirdly, teachers ; 
after that miracles; then gifts of healing, helps, 
governments, diversities of tongues.” All these 
are gifts and not graces; and when thus combined 
constitute the entire body of Christ; so that every 
one who is truly united to Christ will have a place 
as one of the members of his spiritual body, by 
the impartation of one or more of the gifts of the 
Spirit. Persons when first converted, and even 
during a justified state, may not clearly discern 
their particular place; but they will know it cer¬ 
tainly when they have received their Pentecost; 
for the gifts of the Spirit in all their various mani¬ 
festations accompany the baptism of the Spirit in 
the present day, as they did in the days of the 
apostles. Two objections are urged against this 
position : 

i. It is asserted that the gifts of the Spirit 
were the special endowment of the apostles and 


THE LIVING WAY. II9 

their immediate successors ; and were not intended 
for the Church in general. 

We fail to find either history or scripture to sup¬ 
port this assertion. On the contrary, the history of 
the Primitive Church shows that these gilts were 
not the exclusive inheritance of a few. On the 
day of Pentecost they were imparted to all the 
disciples both men and women as well as to the 
apostles. It is written : " And when the day of 

Pentecost was fully come, they were all with one 
accord, in one place. And suddenly there came a 
sound from heaven as of a mighty rushing wind, 
and it filled all the house where they were sitting. 
And there appeared unto them cloven tongues like 
as of fire, and it sat on each of them. And they 
were all filled with the Holy Ghost, and began to 
speak with other tongues as the Spirit gave them 
utterance.” Acts 2 .*1-4. Dr. Clarke, in speaking 
of "the tongue of fire,” which is the emblem of 
spiritual gifts, says: "One of these tongues, like 
flame, sat upon the head of each disciple ; and the 
continuance of the appearance, which is indicated 
by the word sat, shows that there could be no 
illusion in the case.” They were alt filled with the 
Holy Ghost, and all spake with tongues. Here 
let it be observed, that in each instance the out¬ 
pouring of the Spirit was accompanied by miracu¬ 
lous gifts. And in explaining these wonders to the 
astonished multitude the apostle Peter declares them 
to be the general inheritance-of the Church, under 
the dispensation of the Holy Ghost, by quoting 


120 


REDEMPTION. 


the words of the prophet Joel: " And it shall come 

to pass in the last days, saith God, I will pour out 
of my Spirit upon all flesh ; and your sons and 
your daughters shall prophesy, and your young 
men shall see visions, and your old men shall 
dream dreams: and on my servants and on my 
handmaidens I will pour out in those days of my 
Spirit; and they shall prophesy.” The apostle 
also makes the same declaration in his own words. 
In exhorting the people to repent and be baptized 
that thay might receive the gift of the Holy Ghost, 
he says: "For the promise is unto you and to 
your children, and to all that are afar off, even as 
many as the Lord our God shall call.” 

Similar gifts were imparted when the Spirit was 
first poured out upon the Gentiles. It is written : 
"While Peter yet spake these words, the Holy 
Ghost fell on all them which heard the word. 
And they of the circumcision which believed were 
astonished, as many as came with Peter, because 
that on the Gentiles also was poured out the gift of 
the Holy Ghost. For they heard them speak with 
tongues, and magnify God.” The apostle Paul also 
in giving instructions with regard to the exercise of 
spiritual gifts speaks of them as being general. 
He says, "The manifestation of the Spirit is given 
to every man to profit withal. For to one is given 
by the Spirit the word of wisdom; to another the 
word of knowledge by the same Spirit; to another 
faith by the same Spirit; to another the gifts of 
healing by the same Spirit; to another the working 


THE LIVING WAY. 


121 

oi miracles; to another prophecy ; to another dis¬ 
cerning of spirits; to another divers kinds of 
tongues ; to another the interpretation of tongues : 
But all these worketh that one and the selfsame 
Spirit, dividing to every man severally as he will.” 
i Cor. 12 17-11. It is a common error to recognize 
as spiritual gifts only the working of miracles and 
the gifts of healing : but in the passage before us, 
all the various parts of which the body of Christ is 
composed are equally regarded as gifts of the 
Spirit. 

From the evidence presented we believe none 
will question that the Scriptures maintain the posi¬ 
tion that the baptism of the Holy Ghost is always 
accompanied by spiritual gifts ; and that these gifts 
are intended for the Church in general: that is, that 
one or more of them are conferred upon every 
member of the spiritual body of Christ who 
receives this baptism. 

2. The second .objection refers particularly to 
those gifts which are termed miraculous. It is as¬ 
serted that miraculous gifts were only conferred for 
the purpose of establishing the Christian religion, 
and that as this design has already been accom¬ 
plished, they are now no longer required, and 
therefore are not to be expected. 

While, at the present time, it is estimated that, 
including the Catholic and Greek churches, not 
more than one-fourth of the whole human family 
are even nominally Christians, and less than one- 
tenth, including non-professors of religion, are 


122 


REDEMPTION. 


nominally Protestants, may we not reasonably ask. 
Has the Christian religion yet been universally 
established? Even if it were admitted that such 
gifts are no longer required for this end—Is that 
their only design? In reading the account of the 
miracles wrought by Christ, we cannot but con¬ 
clude that they were performed chiefly from motives 
of pure benevolence. In many instances he said, 
"See thou tell no man.” And in recording some of 
his most notable miracles, such as giving sight to 
the blind, cleansing the lepers, and raising the dead, 
it is expressly stated that he was " moved with com¬ 
passion.” And if Jesus Christ is "the same yester¬ 
day, and to-day, and forever,” are we not warranted 
in believing that He who when upon earth went 
about doing good, and healing all manner of 
diseases, not merely to prove his divine commis¬ 
sion, but out of love and pity, still retains his 
sympathy for suffering humanity, and his ability 
and willingness to hear and help them ? Where is 
the evidence that these gifts were conferred only to 
establish the Christian religion? This objection 
sounds very much like an effort to apologize for a 
loss to the Church which may be more reasonably 
explained in a very different way. 

Mr. Wesley doubtless assigns the true reason for 
the decline and final withdrawal of miraculous gifts 
in the early ages. In his Journal of Wednesday, 
August 15, 1750, he writes; "By reflecting on an 
old book entitled 'The General Delusion of Chris¬ 
tians with regard to Prophecy,’ which I had read, 


THE LIVING WAY. 


123 


1 was fully convinced of what I had long sus¬ 
pected, 1. That the Montanists, in the second and 
third centuries, were real, scriptural Christians, and, 
2. That the grand reason why the miraculous, gifts 
were so soon withdrawn, was not only that faith 
and holiness were well nigh lost; but that dry, 
formal, orthodox men began even then to ridicule 
whatever gifts they had not themselves; and to 
deny them all, as either madness or imposture/’ 
Wesley's Works , Vol. 3, p. 496. 

The history of the Church sustains the assertion 
that miraculous gifts decreased as the Church de¬ 
clined in spirituality, until they were entirely lost 
during the long night of the dark ages. But at 
the dawn of the Reformation they began to revive 
again; and from that time forward have increased 
or diminished as the Church has advanced or retro¬ 
graded. The memorable instance of Melancthon’s 
recovery, in answer to the importunate prayer of 
Luther, has ever been regarded as miraculous. 
Numerous instances of healing, and of power over 
evil spirits, occurred during the second Reforma¬ 
tion in the days of Wesley, many of which are 
recorded in his Journal. On Tuesday, Oct. 23d, 
1739, Mr. Wesley writes as follows .* 

" Returning in the evening from Barfield I was 
exceedingly pressed to go back to see a young 
woman in Kingswood. (The fact I nakedly relate, 
and leave every man to his own judgment of it.) I 
went. She was nineteen or twenty years old, but it 
seems, could not write or read. I found her on the 


124 


REDEMPTION. 


bed, two or three persons holding her. it was a 
terrible sight. Anguish, horror, and despair, above 
all description, appeared in her pale face. The 
thousand distortions of her whole body showed 
how the dogs of hell were gnawing her heart. 
The shrieks intermixed were scarce to be endured. 
But her stony eyes could not weep. She screamed 
out, as soon as words could find their way, 'I am 
damned, damned; lost forever. Six days ago you 
might have helped me. But it is past. I am the 
devil’s now. I have given myself to him. His I 
am. Him I must serve. With him I must go to 
hell. I will be his. I will serve him. I will go 
with him to hell. I cannot be saved. I will not 
be saved. I must, I will, I will be damned.’ She 
then began praying to the devil. We began, 

Arm of the Lord, awake, awake ! 

She immediately sank down as asleep ; but as soon 
as we left off broke out again with inexpressible 
vehemence: 'Stony hearts, break, break! I am 
a warning to you. Break, break poor stony hearts ! 
Will you not break? What can be done more for 
poor stony hearts? I am damned, that you may 
be saved. Now break, now break, poor stony 
hearts ! You need not be damned, though I must.’ 
She then fixed her e}^es on the corner of the ceil¬ 
ing, and said, 'There he is, ay, there he is; come 
good devil, come. Take me away. You said you 
Would dash my brains out. Come, do it quickly. 
I am yours. I will be yours. Come just now. 
Take me away.’ We interrupted her again be call- 


THE LIVING WAY. 


12 5 


ing upon God : on which she sank down as before : 
and another young woman began to roar as loud as 
she had done. My brother now came in, it being 
about nine o’clock. We continued in prayer till 
past eleven, when God in a moment spoke peace 
into the soul, first of the first troubled, and then of 
the other. And they both joined in praise to Him, 
who had 'stilled the enemy and avenger.’” W. 
W. vol. 3, p. 161. 

"Thursday, Oct. 25, 1739, I was sent for to one 
in Bristol, who was taken ill the evening before. 
(This fact too I will simply relate, so far as I was 
an eye and ear witness of it.) She lay on the 
ground furiously gnashing her teeth, and after 
a while roared aloud. It was not easy for three or 
four persons to hold her, especially when the name 
of Jesus was named. We prayed ; the violence of 
her symptoms ceased, though without a complete 
deliverence. In the evening, being sent for to her 
again, I was unwilling, indeed afraid to go; think¬ 
ing it would not avail, unless some who were 
strong in faith were to wrestle with God for her. 
I opened my Testament on these words, 'I was 
afraid, and went and hid my talent in the earth.’ 
I stood reproved and went immediately. She be¬ 
gan screaming before I came into the room ; then 
broke out into a horrid laughter, mixed with blas¬ 
phemy, grievous to bear. One who from many 
circumstances apprehended a preternatural agent 
concerned in this, asking, How didst thou dare 
enter into a Christian? was answered. She is not a 


126 


REDEMPTION. 


Christian. She is mine. 2. Dost thou not tremble 
at the name of Jesus? No words followed, but 
she shrunk back and trembled exceedingly. 3. 
Art thou not increasing thy own damnation? It 
faintly answered, 'Ay, ay;’ which was followed by 
fresh cursing and blasphenty. My brother coming 
in she cried out, 'Preacher! Field preacher! I 
don’t love field preaching.’ This was repeated two 
hours together, with spitting, and all the expres¬ 
sions of strong aversion. We left her at twelve; 
but called again about noon on Friday. And now 
it was that God showed he heareth prayer. All 
her pangs ceased in a moment: she was filled with 
peace, and knew that the son of wickedness had 
departed from her.” ib. p. 162. 

Again, after a dedication service near New 
Castle, Monday, Dec. 20, 1742, he writes; "When 
I came home they told me the physician said, he 
did not expect Mr. Meyrick would live till morn¬ 
ing. I went to him,but his pulse was gone. He 
had been speechless and senseless for some time. 
A few of us immediately joined in prayer: (I 
relate the naked facts,) before we had done his 
sense and his speech returned. Now he that will 
account for this by natural causes, has my free 
leave; but I choose to say, This is the power of 
God.” It appears that a relapse occurred, for on 
Saturday, the 25th, he writes again; "The physi¬ 
cian told me he could do no more ; Mr. Meyrick 
could not live over the night. I went up and 
found them all crying about him : his legs being 


THE LIVING WAY. 


127 

cold, and (as it seemed,) dead already. We all 
kneeled down and called upon God with strong 
cries and tears. He opened his eyes and called 
for me, and from that hour he continued to recover 
his strength till he was restored to perfect health. 

I wait to hear who will either disprove this fact? or 
philosophically account for it.” ib. p. 275. 

Frequent occurrences of a similar nature have 
transpired more recently, a few of which we select 
from many which might be cited. An interesting 
account of the healing of a child, supposed to have 
been possessed by an evil spirit, is given in the 
Earnest Christian, May, 1873. 

A poor woman in K-, having been forsaken 

by her wicked husband, was compelled to go to 
Berlin and take service in a family, leaving her 
only daughter, ten years of age, to the care of other 

people at F-. During the severe winter in 

January, 1830, this girl became afflicted with very 
severe convulsions, during which she sometimes 
remained lying in the open air, and in consequence 
her hands and feet became frost-bitten. This com¬ 
plaint gradually increased, and not a day passed 
without terrible spasms, so that nobody could 
endure her. About Whitsumtide, in 1830, her 
mother took her to Berlin and intrusted her to the 
care of a woman in the city. The convulsions, 
however, were so frightful that this woman be¬ 
sought the mother almost daily to remove the child, 
because she could no longer endure the sight of 
her misery. The spasms had now attained to such 




128 


REDEMPTION. 


a height, that whosoever saw her could not refrain 
from imagining that she was possessed of an evil 
spirit; for the child’s neck was often drawn to¬ 
gether to such a degree, that her face became 
livid and the blood flowed out of her mouth, so 
that the mother lived in daily expectation of her 
death. All the medicines used having failed to 
produce the desired effect, she was utterly at a loss 
what to do. 

One morning during the summer of 1831, the 
child’s nurse informed the mother, that being no 
longer able to harbor the sufferer, she would posi¬ 
tively bring her to her the next day, when she 
might see how she could manage her. Her mis¬ 
tress whom she served as child’s nurse, and who 
had frequently witnessed the daughter’s sufferings, 
grew indignant, because she could not bear to have 
such a child about her, and purposed as soon as 
she was brought into the house, to discharge the 
mother, who of course almost sunk beneath her 
load of trouble, not knowing what to do next. 

After prevailing upon her mistress to indulge her 
a few days longer, she ran into the garden, and 
throwing herself prostrate before her Almighty 
Helper, amidst unutterable groanings, at last burst 
out in this prayer: Lord Jesus! since Thou art 
the Almighty Physician, come and visit this patient! 
Thou art the Almighty God ! O drive this evil 
spirit out of her body ! Lord have mercy upon 
me ! my daughter is sorely tormented by the devil ! 
O God restore mv child to health ! Do relieve us 


THE LIVING WAY. 


I29 


of our misery ! I am not worthy of it; but Thou 
canst and wilt make me worthy. I will not let 
Thee go except Thou grant my prayer ! O Lord, 
do it! Thou canst, Thou wilt help, seeing Thou 
hast promised help to all that call upon Thee. 

Thus, like the Canaanitish woman, did this 
Christian mother plead her cause before the same 
Lord and Master, who always has a feeling for our 
infirmaties. All at once, while yet praying, she 
thought she heard these words sounding from on 
high : "O woman, great is thy faith ! Be it unto 
thee as thou wilt!” Strengthened, and feeling like 
a new-born creation, she arose with a cheerful 
heart, thanking the Lord for his grace and good¬ 
ness. She now felt assured in her heart, that her 
daughter had been relieved. With great confidence 
she said to her mistress: "Something has hap¬ 
pened to me; my daughter will no longer be 
troubled by convulsions! ” It was even as she 
had said. The nurse did not appear with the 
child the next day, and years have since passed 
without any return of the disorder.— Moravian. 

The New York Sun, of August, 1875, con¬ 
tains the following account of the healing of the 
Rev. S. H. Platt, the well known author of "The 
Gift of Power.” and other valuable religious 
works : 

At the close of a powerful sermon at the Mer¬ 
rick Camp Meeting on Long Island, last Sunday, 
the Rev. S. H. Platt told the following astonishing 
9 incident to illustrate the efficacy of prayer: 


130 


REDEMPTION. 


Twenty-five years ago he was kicked by a horse 
on the left knee, and the leg was practically dis¬ 
abled, so that for years he was forced to use a 
crutch, and he could not bend the knee in prayer. 
Subsequently the right knee was also disabled by 
an accident. He sought the best surgical aid, but 
was only partially relieved, and the best he could 
do was to hobble a short distance with the aid of 
two canes, and with much effort and pain. For 
twenty-three years he never stood up to preach, 
but delivered his sermons while seated. Sciatica 
supervened, and he was then further made wretch¬ 
ed. Three weeks ago he was visited by a very 
devout elderly lady, who announced that God had 
sent her to cure him. She knelt before him, and 
placing her hands upon his knees, began to pray 
in an ordinary manner. He soon began to feel a 
sensation as of coming strength, from his feet up¬ 
ward, and gradually the entire use of his limbs 
returned to him, so that he was enabled to dispense 
with one cane, and finally with both. Sunday he 
stood before the spell-bound audience at Merrick, a 
well man. There can be no question about the 
facts as stated by him. He is a living evidence of 
their truthfulness, and they are otherwise sufficiently 
vouched for. 

Another remarkable instance is that of the Rev. 
R. D. McCormack, of the Iowa Conference, of the 
United Brethren Church, residing at West Union. 
Iowa, who was instantly healed of an incurable 
sickness on the 4th of December. 1877. The fol- 


THE LIVING WAY. 


131 

lowing is an extract from the statement prepared 
by the Rev. A. W. Drusy, and published in the 
Religious Telescope, March, 1878 : 

One year ago, Brother McCormack was stricken 
down with paralysis while preaching, and for days 
it was thought he could not survive. After a time 
he partially recovered, but serious attacks continued 
to occur at intervals, and he suffered constantly 
both in mind and body. He was again prostrated 
in November, and on the 4th of December his case 
was pronounced hopeless. All power of motion 
was gone in both lower limbs and in the right arm, 
and the indications were that other parts would 
soon be seized. Speech was difficult, and the pain 
was intense and increasing. 

While thus in momentary expectation of death, 
as he looked upon his four small children, who 
would then be left destitute, he began to think it 
might be better, if it were the will of God, that he 
should be‘spared. The New Testament miracles 
came crowding to his mind, and he was led to pray 
that God would heal him and make him at once 
whole. He knew that his prayer was answered. He 
thought to prepare his wife’s mind for his changed 
condition. He spoke of the Gospel miracles, and 
of the probability of like examples in our day. 
He then said : " I can walk ! God has healed me.” 

He struck his feet together, asked for his cane, 
(though he did not afterward use it,) arose, walked 
the room, seized a heavy chair with his right hand, 
held it at arm’s length, and thus showed how per- 


x 3 2 


REDEMPTION. 


fectly God had restored him. Neighbors and 
friends, together with the two physicians who had 
attended him, were soon brought in by the news of 
his recovery. 

The next day he was on the streets of West 
Union a large part of the time, preaching and de 
daring to the people how God had wrought in his 
behalf. Despite the hardness of unbelief, and the 
assumptions of small philosophy, a profound im¬ 
pression has been made. 

About three months have now passed, and not a 
trace of the disorder has discovered itself. There 
has been no reaction—no prostration. He works, 
travels, and preaches as before. The clearness of 
intellect, recently obscured, seems to vie with the 
warm energies of a grateful heart and the devoted 
activity of a prolonged life. 

The writer adds: It is to be noted that the 
above given case fits into an exact niche in the 
scheme of faith. It is just as true that the scheme 
of natural operation has no place for it. God has 
promised to act in accordance with the law of faith, 
iust as he has chosen to act through the modes we 
call natural. Every special answer to prayer in¬ 
volves a miracle. The witness of public miracles 
may not be as necessary now, and in a Christian 
land, as it is in heathen lands, and as it has been 
in other times, when "God’s kingdom was to make 
a new advance.” Yet, whatever is necessary to 
God’s keeping his special covenant with his people 
may be expected. 


THE LIVING WAY. 


133 


Within the past ten years the number of genuine, 
well authenticated instances of healing, of all kinds 
of maladies, has multiplied with such rapidity as to 
awaken a wide spread interest on the subject of 
"Faith cures” in all parts of the Christian world. 

The Church of Rome has never ceased to assert 
her claim to the possession of miraculous gilts; and 
although some may question whether her claim has 
been maintained, it must be acknowledged that, to 
be consistent in theory, she is forced to the alterna¬ 
tive, either to assert this position, or cease to avow 
herself the complete representative of the spiritual 
body of Christ. For it is self-evident that a body to 
be complete requires all its parts, and what was 
once essential to its completeness is always essen¬ 
tial. The body of Christ as the Apostle represented 
it included miraculous gifts. What was essential 
to its completeness then is essential now. None 01 
its members can be dispensed with. All are neces¬ 
sary. "The eye cannot say unto the hand, I have 
no need of thee; nor again the head to the feet, I 
have no need of you. Nay much more those 
members of the body which seems to be more 
feeble are necessary.” Placing these gifts then in 
the body where we may, according to this scripture 
they are absolutely essential. If those which seem 
to be more feeble are necessary, how much more 
are these : and if God hath called them essential, 
who shall say they are not ? It is also written: 
" God hath set some in the Church :” To set means 
to fix, to establish, to ordain: from which it is 


m 


REDEMPTION. 


evident that God hath fixed or established perma¬ 
nently in the Church all the various members which 
constitute the spiritual body Christ. 

There are other Scriptures also, which directly 
promise the continuation of miraculous gifts. It is 
written: "These signs shall follow them that 
believe : in my name shall they cast out devils ; they 
shall speak with new tongues; they shall take up 
serpents; and if they ^Irink any deadly thing, it 
shall not hurt them ; they shall lay hands on the 
sick and they shall recover.” Mark 16:17, 18. 
Again: Jesus said. "Verily, verily, I say unto 
you, He that believeth on me, the works that I do 
shall he do also; and greater works than these 
shall he do; because I go unto my Father. And 
whatsoever ye shall ask in my name, that will I 
do, that the Father may be glorified in the Son. 
If ye shall ask anything in my name I will do it.” 
John 14:12-14. The quotation from Mark is in 
perfect harmony with this, and may therefore be 
safely accepted. But if the first be questioned the 
second is stronger, and remain’s undisputed. Jesus 
healed the sick, cleansed the lepers, cast out devils, 
and raised the dead. And his promise is that these 
and even greater works shall follow them that 
believe. 

We conclude therefore, that for the extension 
and establishment of the Christian religion, for the 
purposes of benevolence and mercy, and for the 
complete manifestation of the spiritual body of 
Christ, the gifts of the Spirit are still required; 


THE LIVING WAY. 


*35 


and as God has ordained them in the Church, and 
promised to impart them, they are certainly to be 
expected. 

In eveiy great revival of the work of God the 
effort of the Spirit has been to restore these gifts : 
but the fanaticism which frequently accompanies 
their manifestation has led the Church in general to 
reject the true as well as the false. Nor will it be 
otherwise until that enlarged measure of grace has 
been received which brings true discernment. 
When miraculous gifts were general in the Primitive 
Church, "great grace was upon them all.” There 
must be an adequate preparation for their reception 
before they can be conferred, and retained in their 
purity. , 

This issue is still before us, and will eventually 
be met. In the times of " the restitution of all 
things ” these gifts shall again be restored; not by 
seeking after them directly, but by seeking greater 
degrees of grace, by obtaining a deeper experience 
of "the more excellent way,” by understanding and 
walking more perfectly in the way of holiness. 
Christ, when on earth, could not do many mighty 
works in certain places because of their unbelief. 
And as long as there remains so much unbelief 
concerning advanced experiences in grace the mani¬ 
festation of gifts is not to be expected. But that 
the Church may be brought to the right position on 
this subject it will be necessary also for those whom 
God has appointed as teachers, to set forth the 
doctrine in such a way that the vessels designed by 


136 REDEMPTION. 

the Spirit to receive such gifts shall be sufficiently 
enlightened to avoid the dangerous errors of the 
past. The sheep very properly look to their shep¬ 
herds for instruction. If all the members of the 
body of Christ were fully recognized, and their 
various offices clearly defined, the sheep would 
have but little difficulty in finding their places in 
the fold. 


CHAPTER IX. 

GIFTS OF THE SPIRIT CONTINUED-THE TRUE 

CHURCH OR SPIRITUAL BODY OF CHRIST. 

The True Church, or Spiritual Body, of 
which Christ is the Head, as set forth in the 12th 
chapter of 1st Corinthians, and the 4th chapter 
of Ephesians, is composed of the following mem¬ 
bers : Apostles, prophets, evangelists, pastors and 
teachers; then miracles, gifts of healing, helps, 
governments, and diversities of tongues. Let us 
briefly consider each of these parts in their respec¬ 
tive order. 

I. Apostles. 

An apostle is one who is specially chosen, and 
clothed with authority to execute some important 
mission. The first ministers of Christ were by 
way of eminence termed apostles, in distinction 
from evangelists, pastors, and teachers. In one 
respect these differed from all others who may be 
called apostles, in that they were companions of 
Christ, were witnesses of his resurrection, and 
received their commission directly from him. To 
them also belonged the peculiar and exclusive 
prerogative of writing doctrinal and preceptive 
books of authority in the Christian church. The 
books of the Old Testament were given in like 
manner : "For the prophecy came not in old time 


REDEMPTION. 


138 

by the will of man : but holy men of God spake 
as they were moved by the Holy Ghost.” 2 Peter 
1 .*21. No other books of this character are to be 
expected; nor are any others, claiming to be such, 
to be received. God’s Book of Inspiration is com¬ 
plete. But aside from the possession of plenary 
inspiration, others have been and may be properly 
styled apostles. Among the Jews, the title was 
given to officers who were sent into different prov¬ 
inces, as visitors or commissioners, to see that the 
laws were observed, and to collect money or tribute. 
In the primitive age of the Church, other ministers 
were called apostles; as in Romans 16:7. The 
title was also given to persons who first planted the 
Christian faith. Thus Dionysius of Corinth is 
called the apostle of France. An apostle, there¬ 
fore, in a scriptural sense, is one who is pre-emi¬ 
nently endowed both with natural and spiritual 
gifts, and is chosen , commissioned , and qualified by 
God for the responsible mission of a great leader of 
people, either as a general overseer and adminis¬ 
trator in the Church of God, or as one sent forth to 
extend and establish Christianity beyond its former 
limits. He is one who is Divinely called to take 
upon him the office and duties of a bishof ; and is 
endowed by the Spirit with the first and greatest of 
gifts—the word or doctrine of wisdom. He is also 
clothed with authority to "lay on hands,” for the 
purposes, of ordaining persons to the various offices 
in the church, of imparting the Holy Ghost, and of 
healing the sick. Such an one may also be en- 


THE LIVING WAY. 


139 


dowed with various other gifts, such as, the work¬ 
ing of miracles, or discerning of spirits, as the first 
apostles were. Luther and Wesley are undoubt¬ 
edly worthy examples of apostles, who were truly 
chosen and ordained of God ; although neither of 
them ever claimed or possessed all the gifts which 
may be conferred upon one who is called to this 
office. 

Dr. Lightfoot supposes that the gifts of the 
Spirit spoken of in 1 Cor. 12 :8, 9, 10, and the 
various offices of each member mentioned in the 
28th verse, answer to each other in consecutive 
order: that is, to the apostles is given the word of 
wisdom , to the ffio^phets the word of knowledge, 
and so on. Dr. Clarke observes the same arrange¬ 
ment. We give his exposition of "the word of 
wisdom,” which according to this order is the 
special gift of the apostles. 

By the doctrine of wisdom we may understand, 
as Bp. Pearce and Dr. Whitby observe, the mystery 
of our redemption, in which the wisdom of God 
was most eminently conspicuous: see chap. 2:7, 
10; and which is called the manifold wisdom of 
God. Eph. 3 :io. Christ the great teacher of it 
is called the wisdom of God, chap. 1 ; and in 

him are said to be contained all the treasures of 
wisdom and knowledge, Col. 2 13. The apostles 
to whom this doctrine was committed are called 
aoQrn, wise men. Matt. 23 534 ; and they are said to 
teach this Gospel according to the wisdom given 


140 


REDEMPTION. 


them. But few, according to the very nature of 
things, are called to be apostles. 

II. Prophets. 

To prophesy, in a scriptural sense, is to foretell 
future events, to preach, or to testify. The gift of 
prophecy does not necessarily include all these 
offices. One may have the spirit of prophecy to 
testify, who is not called to preach ; or may be truly 
called to preach without having any knowledge of 
future events; or may have a special revelation of 
future events, and not be called to the office of the 
ministry. 

1. A prophet is one who foretells future events. 
All the Old Testament writers possessed this 
power; yet it does not appear that even the greatest 
of them were capable of exercising it at will. The 
Spirit came upon them at special seasons making 
known to them what God designed to reveal, and 
at other times they were like ordinary men. They 
inquired of the Lord, at the request of the people, 
and he revealed or withheld his purposes as it 
pleased him. The written word is now the revealed 
will of God to man. No further prophecy will be 
given revealing anything as a rule of action, in 
addition, or contrary to it, and whatever transcends 
it is to be rejected as false. But revelations of 
important future events, either of a public or pri¬ 
vate character, which are consistent with the 
written word and in harmony with it, may as cer¬ 
tainly be made known in the present as they were 
in the past. The Spirit of revelation in the saints 


THE LIVING WAY. 


I 4 I 

always keeps pace with, and often anticipates, 
the operations of God in providence. "Surely the 
Lord God will do nothing, but he revealeth his 
secret unto his servants the prophets.” Amos 3 .*7. 
And "the wise shall understand.” Dan. 12 :io. 
For Jesus says, "When he, the Spirit of truth, is 
come, he will guide you into all truth; for he 
shall not speak of himself; but whatsoever he shall 
hear that shall he speak: and He will shew you 
things to come.” John 16:13. 

2. A prophet is one who preaches : one who is 
called to the prophetic office as Aaron was, and is 
baptized with the Holy Ghost: who, though he 
may possess no knowledge of future events, has an 
experimental knowledge of truths already revealed, 
and declares them "as one having authority and 
not as the scribes :” who proclaims the Law from 
Sinai and the Gospel from Calvary with the power 
and demonstration of the Spirit. He may or may 
not have other gifts of the Spirit, but he has the 
word or doctrine of knowledge. He understands 
the Scriptures. The oracles of God, and a dispen¬ 
sation of the Gospel, are committed unto him. To 
him also pertains the office of an elder. But as the 
offices of bishop, elder, and deacon, are committed 
to the Church, to be conferred as a recognition of 
the Divine call, these offices are variable. Some 
who have been ordained elders by men were never 
called of God, and God has some elders who are 
not recognized by the Church. As an elder he is 
called to "feed the flock of God, and take the over- 


X 4 2 


REDEMPTION. 


sight thereof, not by constraint but willingly; not 
for filthy lucre, but of a ready mind; neither as 
being a lord over God’s, heritage, but as ensamples 
to the flock.” i Pet. 5 :2, 3. He is also divinely 
commissioned to "lay on hands,” for ordination, for 
the impartation of the Holy Ghost, and for the 
healing of the sick. 

The special "gift of prophecy” to foretell future 
events has been conferred upon comparatively few 
even in the Old dispensation, and it is less likely to 
be conferred upon many now, in the face of a 
written revelation ; but "the prophets of the Lord,” 
who have been called to declare revealed truth, are 
many. God has had chosen men in every genera¬ 
tion, who have hazarded their lives for the Gospel. 
They have not always been received, but God has 
never failed to send them. He says; "Unto this 
day I have even sent unto you all my servants the 
prophets, daily rising up early and sending them.” 
Jer. 7 :25- 

3. A prophet is a witness: that is, one who 
testifies. It is written, "The testimony of Jesus is 
the spirit of prophecy.” "No man can say that 
Jesus is the Christ but by the Holy Ghost.” But 
every one who can say this* by an experimental 
knowledge of salvation, is called to be a witness. 
"Ye are my witnesses, saith the Lord.” Whoever 
you are! If you have only one talent, and no 
other spiritual gifts, this is your place in the body 
of Christ. If you are a true disciple, you are 
called as a witness. "It shall come to pass in the 


THE LIVING WAY. 


143 


last days, saith God, I will pour out of my Spirit 
upon all flesh : and your sons and your daughters 
shall prophesy.” It is not to be supposed that all 
or even a majority of these are called to the office 
and work of the ministry. The special duty of 
many is to testify. Some who have received "the 
spirit of prophecy ” mistake it for "a call to preach.” 
They are indeed called to preach, but not conse- 
quently to pulpit effort. They are called to publish 
or proclaim the glad tidings of salvation by their 
testimony. The disciples who were scattered 
abroad, after the stoning of Stephen, went every¬ 
where preaching the word; not by delivering 
pulpit discourses, as we would be led to suppose, 
from the present custom, but as witnesses to the 
truth. The office of a witness will take a very 
prominent and important place in the plan of opera¬ 
tions in the latter days. "This gospel of the king¬ 
dom shall be preached in all the world for a witness 
unto all nations; and then shall the end come.” 
Matt. 24 114. As God in the last days shall carry 
forward the work of salvation in his saints to its 
final consummation, their testimony shall be one 
great means of attaining final victory. It is writ¬ 
ten, "And the dragon was wroth with the woman, 
and went to make war with the remnant of her 
seed, which keep the commandments of God, and 
have the testimony of Jesus Christ.” Rev. 12 :17. 
But it is also written, "And they overcame him by 
the blood of the Lamb, and bv the word of their 
testimony,” Rev. 12 rn. 


T 44 


REDEMPTION. 


III. Evangelists. 

An evangelist is one who publishes glad tidings; 
a messenger or preacher of good news. His gifts 
are often equal to any who are called as prophets, 
but his office is not the same. He is sent forth 
as a special messenger throughout the Church at 
large, to preach the Gospel, and to labor for the sal¬ 
vation of souls; but is not ordained of God to be an 
overseer or administrator, nor called to remain long 
in one particular place. The office of a modern 
missionary, in some respects, answers to that of a 
primitive evangelist. In a general sense, the entire 
body of itinerant ministers are evangelists. 

IV. Pastors. 

A pastor is generally a shepherd, one who has the 
care of a flock ; a keeper of sheep : one whose duty 
it is to have charge of a congregation, and instruct 
them in the sacred doctrines of the Christian reli¬ 
gion. The word pastor is derived from the Latin 
fiasco which means to feed. Christ describes the 
true pastor as a "faithful and wise servant, whom his 
Lord hath made ruler over his household, to give 
them meat in due season.” He is here described as 
one possessing the qualities of faithfulness and pru¬ 
dence. "If a minister be faithful, he deceives not 
others; and if he be prudent, he is not apt to be de¬ 
ceived himself. His prudence suffers not deceivers 
easily to impose upon him ; and his faithfulness will 
not suffer him knowingly to impose upon his people. 
His prudence will enable him to discern, and his 
faithfulness enable him to distribute wholesome food 


THE LIVING WAY. 


H5 


to his flock.'’ Bush's Ency ., p . gu . His gifts may 
be equal to those of an evangelist or a prophet, but 
his office is to have charge of a flock. To exercise 
this office his gifts must be various. He is clothed 
with authority as an overseer and administrator in 
the Church as truly as a bishop, though in a less 
extended sphere. To him pertains the office of a 
deacon or an elder according to the measure of his 
experience, and if an elder, he is divinely commis¬ 
sioned to lay on hands for all the purposes of that 
office ; and to administer the holy sacraments of bap¬ 
tism and the Lord’s supper. 

V. Teachers. 

A teacher, as distinguished from an evangelist 
and a pastor, is one who is specially called to im¬ 
part instruction in the principles and doctrines of re¬ 
ligion. He may not be gifted as an orator, and' 
have power to sway the masses, but he is capable of 
instructing in a more private manner, He is an un¬ 
ordained minister—a lay preacher. He may not al¬ 
ways be called to feed sheep, but he is good at tak¬ 
ing care of lambs. 

Evangelists, pastors, and teachers, according to 
Dr. Lightfoot’s supposition have the gift of faith : 
"by which," says Dr. Clarke, "we are to under¬ 
stand that miraculous faith which enables them to 
remove mountains, chap. 13 :2 ; or a peculiar im¬ 
pulse, as Dr. Whitby calls it, that came upon the 
apostles when any difficult matter was to be per¬ 
formed, which invariably assured them that God’s 
10 power would assist them in the performance of it. 


REDEMPTION. 


I46 

Others suppose that justifying faith received by 
means of Gospel teaching is what is here meant.” 
Miraculous faith, it is true, may be conferred with 
these offices, but we do not believe it is necessarily 
involved. It must ever be remembered that the gift 
of faith and the grace of faith are essentially different. 
Not that there are two kinds of faith, but they differ 
in the purposes for which faith is imparted. One 
relates to the salvation of the soul, the other to mira¬ 
cles and gifts of healing ; and this is the reason why 
persons may be able to exercise implicit faith for sal¬ 
vation and not for any other purpose. Th e grace of 
faith is common to all; but the gift of faith, like all 
other gifts, is conferred for specific purposes : either 
for the reception or impartation of healing, or the 
working of miracles. This gift is evidently the 
power by which miraculous works are wrought ; 
and as it is not spoken of separately in the 28th 
verse, where the regular order of gifts is mentioned, 
we conclude that a man may be truly called to the 
ministerial office without possessing it. 

VI. Miracles. 

A miracle is defined to be, an extraordinary 
event, wrought by the power of God, in a manner 
unusual, or contrary to the established laws of 
nature. " A miracle,” says the Rev. Joseph Cook, 
f 'is unusual , natural law is habitual, Divine action.’ r 
Giving sight to the blind, cleansing the lepers, and 
raising the dead, belong to this order of events.- 
From the nature of this gift it is one which is very 
rarely conferred, and its exercise involves an extra- 


THE LIVING WAY. 


H7 


ordinary degree of faith. In primitive times it was 
imparted to persons of superior wisdom and grace, 
such as the apostles. But it is evident from the 
order in which it is found that it may be conferred 
upon one who has been specially prepared to 
receive it, although not called to any other office. 
It necessarity includes the gift of faith, in the 
highest degree. 

VII. Gifts of Healing. 

These gifts also relate to supernatural events, 
but of a less extraordinary character than miracles. 
To restore the sick to health would be to, heal, to 
raise the dead would be a miracle. "The gift of 
healing,” to use the phrase in its individual sense, 
refers to the power conferred b}^ the Hoty 
Spirit to cure diseases. The Scriptures speak of 
this power as belonging to the elders. James says, 
"Is any sick among you? let him call for the elders 
of the Church and let them pray over him anoint¬ 
ing him with oil in the name of the Lord : And 
the prayer of faith shall save the sick, and the 
Lord shall raise him up ; and if he have committed 
sins they shall be forgiven him.” James 5 ri^ 15. 
But as there are elders in the Church who are not 
in the ministerial office and as this gift is spoken of 
separately as one of the members of the body of 
Christ, we judge it is sometimes also conferred 
upon those who are neither ministers nor elders, or 
upon persons who are elders in experience al¬ 
though not ordained to that of office. It is not a 
gift which can be exercised indiscriminately or at 


148 


REDEMPTION. 


will, but must be used in harmony with the mind 
and will of God. Paul could not cure Timothy, 
nor remove his own thorn in the flesh, nor restore 
Trophimus to health whom he left at Miletum sick. 
There are three scriptural methods to be observed 
in its exercise: 

1. Offering the prayer of faith. The first thing 
ordained in every case is prayer. But as the 
prayer of faith can not be offered until the mind of 
the Lord is known, prayer should first be presented 
in the form of a petition or inquiry, in order to 
discover whether it be the will of the Lord to 
restore, and if it be, to know the manner in which 
the restoration is to be effected—whether instantly 
or gradually—whether with remedies or without. 
Great confusion has resulted from not thus waiting 
upon the Lord until his will has been revealed. It 
is self-evident that it is not the will of God to heal 
every one, at all times, . and under all circum¬ 
stances ; nor always to heal in the same manner. 
Sometimes faith on the part of the subject is requir¬ 
ed. Jesus often said, "According to thy faith so 
be it done unto thee.” Sometimes faith on the part 
of others is accepted. "When Jesus saw their 
faith, he said unto the sick of the palsy, Arise, take 
up thy bed and walk.” Sometimes remedies are 
ordained ; as in the case of Hezekiah. When it is 
the will of the Lord to heal immediately, those who 
are praying will have a conscious realization of 
faith in that direction and be enabled to offer "the 


THE LIVING WAY. I49 

prayer of faith.” Then results will follow : for "the 
prayer of faith shall save the sick.” 

2. Anointing with oil. This ceremony was in 
great use amony the Jews. In some instances it 
was used symbolically, that is, not as a remedy, 
but merely as an emblem of that ease, and comfort, 
which they prayed God to impart to the sick. But 
in many instances it was used as a remedy. The 
oil in use among the Jews for that purpose was pure 
olive oil, "which,” says Dr. Clarke, "was celebrated 
in Judea for its sanative qualities; and was and is 
frequently used in the East as a means of cure in 
very dangerous diseases; and in Egypt it is often 
used in cure of the plague. Even in Europe it has 
been tried with great success in cure of the dropsy.” 
Oil was undoubtedly used both as a symbol and a 
remedy ; but in James 5 114, as quoted above, it is 
evident from the plain reading of the text, that the 
anointing there spoken of is intended merely as a 
symbol. Nevertheless as healing frequently takes 
place without anointing it is important to have the 
mind of the Spirit with reference to its use. 

With regard to the use of remedies in general, 
we may say, Persons who have no faith for them¬ 
selves, and none in the elders, must of course use 
the best natural remedies at their command. The 
same advice may be given to those who have faith 
at one time and not at another. But all who have 
"the gift of faith” will seek unto the Lord first; 
and whatever medical treatment or natural remedies 
they use will be such as are clearlv revealed in 


REDEMPTION. 


150 

answer to prayer. Means and remedies thus Di¬ 
vinely ordained will always prove effectual. 

3. The laying on of hands. This ceremony 
is frequently spoken of in Scripture as accompany¬ 
ing the healing of the sick, It is a well attested 
fact that great physical effects have often resulted 
from the imposition of hands, by persons not pos¬ 
sessing the gift of healing, nor claiming to act by 
divine authority: but all such effects may be 
accounted for upon natural principles. False 
prophets also, by acting in harmony with the 
known laws of Magnetism, and sometimes assisted 
by the power of evil spirits, have frequently pro¬ 
duced effects which were apparently miraculous : 
but those who really possess the gift of healing 
regard the ceremony of laying on of hands as an 
ordinance of God, and rely solely by faith upon 
the operation of Divine power, without placing any 
dependence upon the human instrumentality. Yet 
it is not unreasonable to suppose that in the use of 
this means there is a co-operation of the human 
with the Divine. Great prudence is required in 
using this ordinance. The apostle Paul says, "Lay 
hands suddenly on no man.” 1 Tim. 5 :22. Dr. 
Clarke paraphrases this passage thus : " Do not 

hastily appoint any person to the sacred ministry ; 
let the person be well proved before he receives the 
imposition of hands.” This is doubtless the mean¬ 
ing in part, but it also refers, (as he admits some 
understand it.) to laying hands on the sick ; and is 


THE LIVING WAY. 151 

an admonition to be previously well assured that it 
is according to the will of God. 

VIII. Helps. 

Commentators teach that these were the apostles’ 
helpers; persons who accompanied them, baptized 
those who were converted by them, and were sent 
by them to such places as they could not attend to, 
being otherwise employed. Levites, in the old 
dispensation, were termed helps to the priests. 
God has ordained two classes of helpers : 

1. Spiritual helpers. The apostles and early 
disciples were sent forth by two and two; that 
they might mutually encourage and assist each 
other ; and this is still the order of the Lord. "Two 
are better than one ; because they have good reward 
for their labor. For if they fall,' the one will help 
up his fellow : but woe to him that is alone when 
. he falleth ; for he hath not another to help him up.” 
Ecc. 9 :io. Helpers are not usually called to the 
public ministration of the word, but are designed tQ 
assist those who are, by their wisdom, fidelity, 
courage, and endurance. They are also soul 
helpers :—those in Zion who travail in birth for 
others, and have ability and skill in leading seekers 
certainty and safety through to a clear experience 
of salvation. Such helpers are invaluable, and 
wonderfully rare. They are those also who are 
naturally and spiritualty gifted as singers. A 
prophet is not only one who preaches, but one that 
sings, in strains of sacred music, the prophetic 
declarations of Scripture. 


152 REDEMPTION. 

‘ ‘ If you are too weak to journey 
Up the mountain steep and high ; 

You can stand within the valley, 

While the multitude go by ; 

You can chant in happy measure, 

As they slowly pass along, 

Tho’ they may forget the singer, 

They will not forget the song.” 

2. Temporal helpers. A helper in temporal 
things is a steward of the Lord. Not a worldly 
minded professor of religion, appointed to assist in 
the sinful expedients of the present day for support¬ 
ing the Gospel, by which the house of God is made 
a house of.merchandise ; but a person of "honest 
report, full of the Holy Ghost and wisdom,” who is 
called to attend to the temporal interests of the 
Church, and to assist by personal effort and influ¬ 
ence in securing means for the purpose of carrying 
on the work of the Lord. Now, "it is required in 
stewards, that a man be found faithful.” 1 Cor. 
4 :2. Temporal helpers are also those who minister 
to the necessities of the saints. The house of 
Stephanus addicted themselves to the ministry of 
the saints. And Paul says, ”1 commend unto you 
Phoebe our sister, who is a servant of the Church 
which is at Cenchrea : and that ye receive her in 
the Lord as becometh saints ; for she hath been a 
succorer of many, and of myself also. Greet 
Priscilla and Acquila. my heifers in Christ Jesus; 
who have for my life laid down their own necks : 
unto whom not only I give thanks, but also all the 
Churches of the Gentiles. Rom. 16:1-4. "And I 
beseech you brethren that ye submit yourselves to 


THE LIVING WAY. 


153 


such, and to every one that helpeth with us and 
laboreth.” 1 Cor. 16 :i6. The submission here 
recommended did not imply obedience, but kind 
and courteous demeanor toward them. They were 
justly held in high esteem as special instruments 
in the hands of God for countenancing and carry¬ 
ing on his great work; and they received then, 
as they should now, the care and support of the 
Church in their age and infirmity. Provision was 
made for a widow of three-score, who had been 
the wife of one man, and well reported for good 
works; "if she have brought up children, if she 
have lodged strangers, if she have washed the 
saints feet, if she have relieved the afflicted, if 
she have diligently followed every good work.” 
1 Tim. 5 :io. The Martha’s as well as the Mary’s 
have a place in the body of Christ, and shall receive 
their reward according to their labor. 

IX. Governments. 

Dr. Lightfoot contends that this word does not 
refer to the power of ruling, but to the case of a 
person endued with a deep and comprehensive 
mind, who is profoundly wise and prudent. He has 
given several proofs from the use of this word in the 
Septuagint that it implies the same as discernment 
of spirits : "A gift,” says Dr. Clarke, "by which the 
person so privileged could discern a false miracle 
from a true one; or a pretender to inspiration 
from him who was really made partaker of the 
Holy Ghost. It probably extended also to the dis¬ 
cernment of false professors from true ones , as 


154 


REDEMPTION. 


appears in Peter in the case of Annanias and his 
wife Sapphira.” 

This gift could only be conferred in its fulness, 
upon persons enjoying the most intimate com¬ 
munion with God, and possessing such a degree of 
wisdom and charity as would prevent the abuse of 
so great a power. Those who possess a measure 
of discernment will find this gift increased as they 
advance in the virtues and graces of the Spirit. 

The office of one thus related to the body of 
Christ is that of a counselor. Not one who exer¬ 
cises authority, but one who is qualified by "the 
gift of discernment” to give direction either in 
temporal or spiritual matters ; and with whom those 
in charge of the work of God may safely advise. 

But the meaning of the term "Governments” is 
too comprehensive to be fully explained by its ap¬ 
plication to "discerning of spirits.” 

Government is defined to mean, the exercise of 
authority; direction and restraint exercised over 
the actions of men in communities, societies, or 
states ; the administration of public affairs, accord¬ 
ing to established constitutions, laws and usages. 

Governments , therefore, in relation to the spiritual 
body of Christ, must refer primarily to the various 
offices which represent the executive authority of 
the Church. These offices are now generally desig¬ 
nated by the titles, bishops, elders, and deacons; 
and correspond with the offices in primitive times 
of apostles; bishops, priests or presbyters; and 
deacons ; the term "bishop” having been originally 


THE LIVING WAY. 155 

used interchangeably to express either the first or 
second order of " apostles ” and " elders.” 

Apostles, prophets, evangelists, pastors, and 
teachers, refer more particularly to the various 
gifts conferred, and bishops, elders, and deacons, 
to rank, or relative power and authority. 

1. A bishop, according to the Protestant Episco¬ 
pal Church, is one who is consecrated for the 
spiritual direction and government of a diocese. 
In other Protestant denominations, that recognize 
this office, the duties of a bishop are in many 
respects similar, although he is not in all cases con¬ 
fined to a single diocese. The functions of his office 
are the same as those spoken of in Scripture as 
conferred upon an apostle: namely; to preach and 
teach, to administer the sacraments, to have general 
oversight and direction of the clergy and laity over 
whom he may preside, and, by the imposition of 
hands, assisted by the elders, to confer upon others 
who may be called by the Church, the various 
offices and gifts of the spirit, according to the will 
of God. 

2. An elder, strictly speaking, is a pastor; 
whose duty it is to preach and teach, to administer 
the sacraments, to assist the bishop in ordinations, 
to have the oversight of a flock, and to "lay on 
hands ” in the exercise of any spiritual gifts which 
may be conferred upon him by the Holy Ghost. 
The duties of an elder in a secular sense corres¬ 
pond with those of "a steward.” 

3. A deacon, in holy orders, is one who is 


REDEMPTION. 


156 

ordained to preach and teach, to assist in the ad¬ 
ministration of the sacraments, and to have charge 
of a society under the direction of the elder. The 
secular office of a deacon is the same as that of " a 
steward.” 

The Church of Rome adds to these offices. 
Popes, Cardinals, and Archbishops. All Presby¬ 
terian bodies, and those of Congregational form, dis¬ 
card the office of bishop. But those who hold to 
the Episcopal form of government believe that 
these three orders,-and these only, are the true 
official distinctions in the Churh of Christ, author¬ 
ized by the word of God. 

X. Diversities of Tongues. 

These gifts include both "the gift of tongues,” 
and also "the interpretation of tongues.” 

1. "The gift of tongues" is an ability "which,” 
says the Rev. Richard Watson, "was given by the 
Holy Spirit to the apostles and others, of readily 
and intelligently speaking a variety of languages 
which they had never learned. This was a glori¬ 
ous and decisive attestation to the gospel, as well 
as a suitable, and, indeed in their circumstances, a 
necessary qualification for the mission for which 
the apostles and their coadjutors were designed. 
Nor is there any reason, with Dr. Middleton, to 
understand it as merely an occasional gift, so that a 
person might speak a language most fluently one 
hour, and be entirely ignorant of it the next; 
which neither agrees with what is said of the abuse 
of it, nor would it have been sufficient to answer 


THE LIVING WAY. 


157 


the end proposed, Acts 2.” Some appear to have 
been gifted with one tongue, others with more. 
To St. Paul this endowment was vouchsafed in a 
more liberal degree than to many others; for as to 
the Corinthians, who had received the gift of 
tongues, he says, "that he spake with tongues 
more than they all.” 

The facilities for acquiring a foreign language 
are so much greater in the present day than in the 
days of the apostles, that natural means are not to 
be disregarded; yet, persons who are clearly led 
of the Lord to labor among those of another nation, 
have a right to expect, either a great quickening of 
mind to acquire their language by natural means, 
or to have the gift of tongues immediately conferred 
upon them by the Holy Ghost. 

But this gift was not only conferred for the pur¬ 
pose of spreading abroad the gospel among all 
nations, but also as a sign. For "in the law it 
is written, With men of other tongues and other 
lips will I speak unto this people, and yet for all 
that will they not hear me, saith the Lord. Where¬ 
fore tongues are for a sign, not to them that believe, 
but to them that believe not.” It may therefore be 
inferred that when the Spirit came upon any who 
had received this gift, their utterances were gener¬ 
ally in the tongue which had been conferred upon 
them : hence, to avoid confusion in the Church, it 
was necessary that others should receive power 
to interpret. 

2. "The interpretation of tongues” is the gift of 


i 5 s 


redemption. 


the Spirit to understand certain tongues, and to 
present them to the assembly in their common 
language. 

With regard to the exercise of these gifts in the 
Church, the following directions are given: "If. 
any man speak in an unknown tongue, let it be by 
two, or at the most by three, and that by Course, 
and let one interpret. But if there be no interpre¬ 
ter, let him keep silence in the Church ; and let 
him speak to himself and to God.” i Cor. 14 127, 
28. 

The gifts and offices which we have thus de¬ 
scribed are the various members which, according 
to the Scriptures, constitute the spiritual body of 
Christ on earth. All of them are alike ordained of 
God, and each is necessary in its place; and if 
they are not all manifested now as they were in the 
beginning, it. is not because they are no longer 
required, but because Christ is wounded in the 
house of his friends, by their slowness of heart to 
believe all that the prophets have written concern¬ 
ing him. 

But the question may he asked, What has this to 
do with the redemption of the body? We answer : 
Much every way. 

1. He that is so filled with unbelief as not to 
recognize Christ in all his gifts and offices, falls 
immeasurably below the faith required to apprehend 
Christ for the redemption of the living body. 

2. Those who are called of God in the latter 
days, as the human instrumentalities, through 


THE LIVING WAY* 


*S9 

whom in part the kingdom of Christ shall finally 
prevail over all the powers of earth and hell, will 
require the support and co-operation of every mem¬ 
ber of the spiritual body of Christ. 

3. When Christ is thus recognized by faith, he 
shall be fully revealed in power: and the Church, 
" coming up from the wilderness, leaning upon hef 
Beloved, shall look forth as the morning; fair as 
the moon, clear as the sun, and terrible as an army 
with banners.” 


CHAPTER X. 

PERFECTING HOLINESS-PROGRESSIVE STEPS. 

Perfection is a term which possesses a relative 
as well as an absolute meaning. In an absolute 
sense it applies to the Deity only. God alone is 
perfect. Relatively it expresses completeness in 
that to which it is applied. It is that state or quality 
of a thing, in which it is free from defect or redun¬ 
dancy. In its application to man it refers to that 
state of physical, mental, and moral completeness 
to which he will attain, as "a son oi God,’* when 
the work of salvation shall be fully accomplished; 
that is, when his entire being, spirit, soul , and 
body, shall be glorified. Such a degree of perfec¬ 
tion is not attained in the mortal state. 

Christian perfection does not assert either phys¬ 
ical or mental perfection ; and as to moral perfec¬ 
tion it does not assert perfection in degree , but in 
quality . It is perfect purity . 

In answer to the question, Does Christian per¬ 
fection make any one perfect in knowledge? Rev. 
J. A. Wood replies, "It does not. There are a 
thousand things we shall never know in this life. 
Here we see as through a glass darkly. Now we 
are children in knowledge ; now we know only in 
part. But while Christian perfection makes* no 
one perfect in knowledge, it does secure a more 


THE LIVING WAV. 


161 


extended and complete knowledge of God than 
can be otherwise attained. Of those sanctified 
wholly, it may be emphatically said, they 'walk in 
the light as he is in the light and again, 'Now 
are ye light in the Lord.’ 'Blessed are the pure 
in heart for they shall see God.’ Other circum¬ 
stances being equal, those who are perfect in love 
have a clearer apprehension of God, and of his 
presence , than any others.” And also in answer to 
the question, Does Christian perfection exclude the 
infirmities of human nature? he says, ''It does not. 
Freedom from these can not be expected in this 
world. We must wait for deliverance from these 
imperfections until this mortal puts on immortality. 
These infirmities, so numerous and various, are the 
common inheritance of humanity : and although 
they are our misfortune, they are included in the 
all things which, by the grace and blessing of 
God, shall work together for our good. Although 
Christian perfection does not admit of any outward 
or inward sin, properly so called, yet it admits of 
the existence of numberless infirmities and imper¬ 
fections, such as slowness of understanding, erratic 
imaginations, treacherous memory, eirors of judg¬ 
ment and mistakes in practice. If it be claimed 
that these infirmities need the blood of atonement, 
we will have no quarrel with any one, but will 
praise the Lord that the blood of Jesus meets every 
demand.” Wood’s Perfect .Love, pp. 40. 41. 

Christian perfection therefore does not claim to 
ri be perfection absolute in degree, but in quality. 


162 


REDEMPTION, 


To be sanctified wholly is to have sin entirely 
excluded from our moral nature, and have perfect 
purity imparted. In this respect sanctification is an 
instantaneous and not a progressive work : that is, 
purity is not attained by growth. We do not grow 
clean, we are washed clean. The author from 
whom we have just quoted, in his work entitled 
Purity and Maturity, page 156, says: "The 
nature of sin is such as to exclude the idea of 
improvement in any sense. It is evil and only 
evil, root and branch, bud, blossom, and fruit,—an 
abominable, accursed thing which God hates. It 
is a thing to be got rid of, to be exterminated. 
While it remains, the best we can do is, by the 
grace of God, to resist it , keef it under , and main¬ 
tain victory over it. It cannot be improved by 
pruning, changing, directing, or correcting; It 
must be destroyed.” When this is done, when 
we are cleansed from all unrighteousness, and be¬ 
come pure in heart, the quality ol the purity im¬ 
parted admits of no degrees. Holiness is absolute 
in quality. There is not one kind of holiness in 
God, another in angels, and another in men. 
Holiness, in its nature, is the same in the creature 
as in the Creator. 

But purity is to be distinguished from maturity. 
Although there are no degrees in the quality of it, 
there may be an increase in the measiire of it. In 
this respect it admits of comparison. We speak 
comparatively of the holiness of men, of angels, 
and of God. 


THE LIVING WAY. 


163 


Holy as thou, 0 Lord, i» none ; 

Thy holiness is all thine own ; 

A drop of that unbounded sea 
Is ours,—a drop derived from thee. 

And when thy purity we share, 

Thine only glory we declare ; 

And, humbled into nothing, own, 

Holy and pure in God alone.” 

"Thousands of God’s moral vessels,” says Mr. 
Fletcher, "which are perfect in their place, and in 
their degree, and as such adorn God’s universal 
temple, fall short of each others perfection ; with¬ 
out being sinfully imperfect on that account. 
When differences are natural and not moral, if we 
call them sin, in many cases we charge God with 
the creation of sin.” Last Check. 

Mr. Wesley says, "Sanctification is both pre¬ 
ceded and followed by a gradual work.” And on 
the same point Dr. George Peck observes, "It will 
be remembered that we have found sanctification to 
imply both the death to sin, and the life of right¬ 
eousness. And when we speak of entire sanctifica¬ 
tion, as to the former part of it, we say it may be 
attained at once— it is an instantaneous work. 
But in relation to the latter part of this great work, 
viz., the life of righteousness, embracing all holy 
affections, and pious efforts, it is regrarded as 
entirely 'progressive. The destruction of sin in 
the soul, and the growth of holiness, are two dis¬ 
tinct things. The one is instantaneous , the other 
gradual; and hence it is that we sometimes say. 
with propriety, that the work of entire sanctifica- 


REDEMPTION. 


164 

tion is both gradual and instantaneous Peck’s 
Christian Perfection , p. 212. 

Dr. Wm. Nast, in his address before the Evangel¬ 
ical Alliance, said respecting religious experience, 

" There are three chief facts , viz., the impartation 
of spiritual life to the soul in regeneration ; the 
cleansing of the heart from all moral impurity, 
through the sanctification of the Spirit; and the 
maturity of Christian character.” 

In the light of these teachings, the distinction 
between holiness, as an instantaneous , and as a 
progressive work, is plain. When we speak of 
degrees in holiness, we refer to the development, 
and not to the quality of it. 

Three things are to be distinguished from each 
other, life , purity , and maturity: life , which is 
imparted when we are regenerated; purity , 
which is obtained when we are sanctified: and 
maturity , which is the result of growth. 

Perfecting holiness is the continued advance¬ 
ment in those experiences b} r which our virtues and 
graces are strengthened and developed, and a con¬ 
dition of maturity in holiness is attained : A pro¬ 
cess in which, "unto every one of us is given grace 
according to the measure of the gift of Christ, for 
the perfecting of the saints : till we all come in the 
unity of the faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ.” 

Growth in grace has been defined to be, the 
continued development in our experience, and the 


THE LIVING WAY. 


i6 5 

increasing manifestation in our lives, of the virtues 
and graces of the Spirit which are implanted in us 
at regeneration. Perfecting holiness is, therefore, 
a similar experience, except that we do not have 
to contend as formerly against the law of sin in our 
members; yet, having attained to a higher spiritual 
sphere, the circumstances by which we are exer¬ 
cised are greater in number and variety, and the 
contending forces of good and evil with which we 
are surrounded excel in strength. 

The generally received opinion that growth in 
grace is imperceptible, is only partially true if true 
at all. Physical growth is necessarily impercepti¬ 
ble because matter is unconscious, but spiritual 
growth is generally, if not always, the result of 
conscious processes, many of which are as definite 
as either justification or sanctification. There are 
no blanks in a living Christian experience. Each 
successive stage in .the highway of holiness is a 
scene of conflict, marked with the blood of*victory 
or defeat. These trials and triumphs, and even 
the instruction derived from occasional defeats, are, 
in part, the means by which, through the ministra¬ 
tion of the Spirit, we are strengthened and de¬ 
veloped. Among the many lessons which are 
learned in advancing toward a condition of ma¬ 
turity, we may mention, 

I. How TO RETAIN THE BLESSING OF HOLINESS. 

The danger of falling from grace becomes less 
and less as we advance in experience, yet it is pos¬ 
sible to fail as long as we are in a state of proba- 


REDEMPTION. 


166 

tion ; for the very idea of probation involves the 
possibility of failure. Many who have gained an 
experience of holiness have lost it; and many have 
more than once lost and regained it, before they 
have been established in it. The sainted Fletcher 
lost it several times simply by failing to profess it. 
Entering into this experience is like being suddenly 
ushered into a new world. Our perceptions of 
duty are so greatly quickened, and our methods of 
thinking and acting so wonderfully changed, that 
we are liable to become perplexed by the variety 
of subjects which engage our attention, and are in 
danger of losing the rest of faith by an undue anx¬ 
iety to meet every demand, and to please the Lord 
in all things. It should never be forgotten that 
a recollected state of mind is the key to the entire 
situation. This condition is a habit of mind, and 
consequently cannot be gained by a single effort, 
but is formed by repeatedly turning our attention to 
the subject to be remembered until it is permanently 
fixed in the mind. In an experience of holiness it 
is the ability to attend to all the varied concerns jd t 
life, without losing a sense of communion with 
God. We find in the beginning of this experience 
that, in giving the required attention to our duties, 
and even in taking natural rest in sleep, the 
special sense of communion is sometimes lost; 
leaving us open to the suggestion that in some un¬ 
accountable manner we have displeased the Lord 
and lost our blessing. By strictly adhering to a 
few simple rules these momentary intervals of loss 


THE LIVING WAY. 


167 


will give place to that "recollected state of mind” 
in which our communion with God is uninter¬ 
rupted. 

1. Avoid self condemnation, and reject all the 
accusations of the enemy. Satan is the accuser of 
the brethren, not only before the Lord, as in the 
case of Job, but before the bar of our own con¬ 
science, which now, in its quickened and highly 
sensitive condition, is awake to the slightest devia¬ 
tion, and ready at once to render an impartial 
verdict against ourselves. Knowing this, the 
enemy endeavors by constant accusations to com¬ 
pel us to condemn ourselves without cause. With 
wonderful skill he reproduces and unexpectedly 
thrusts before us the perfect image of our former 
selves; and while the attention is arrested, and 
occupied more with the thought of the truthfulness 
of the likeness than with the fact that it is but a 
picture of the past, the suggestion comes, Now, 
Look at yourself. Here is your old heart just as it 
was. You thought yqp were sanctified, but you 
see you were mistaken. Your own heart con¬ 
demns you. How can you for a moment claim to 
be sanctified, with such a heart and such thoughts 
as these? If this fails, he will say, Look at your 
feelings. You thought you had the anointing that 
abideth, but your joy is gone. You have no com¬ 
munion with God. You never received the baptism 
of the Holy Ghost. It was all excitement. If you 
yield to these suggestions, you will soon lose your 
hold on God, and sink back discouraged into your 


REDEMPTION. 


168 

former self; and may even be induced, in the end, 
to believe it was all delusion. The momentary 
loss of the sense of communion, distraction, con¬ 
fusion, or perplexity of mind, may arise from 
temptation, or infirmity ; and, unsupported by other 
evidence, is not conclusive proof of failure, nor 
sufficient cause for condemnation. When we are 
really condemned by our own hearts, or by the 
Spirit of God, we will not be left to indefinite sur- 
misings, but will have distinct convictions concern¬ 
ing the cause. It is written, "If in anything ye be 
otherwise minded God shall reveal even this unto 
you.” Wait till God speaks; but trust while you 
wait. "To the upright there ariseth light in the 
darkness.” Hold no truce with the enemy. "Re¬ 
sist the devil and he will flee from you.” Assert 
your experience in the face of all appearances and 
every sensation to the contrary. Claim it with 
your lips, if you can do nothing more ; and you 
will maintain your position, and hold your exper¬ 
ience. 9 

2. Examine your consecration. To do this it 
will not be necessary, in every instance, to institute 
a general search, or to be continually unsettling and 
re-adjusting every particular in your experience. 
Persons frequently fail by allowing their time to be 
almost entirely absorbed with attention to them¬ 
selves, to the exclusion and neglect of other impor¬ 
tant duties. Take the short method. Ask your¬ 
self the question, Is it now my whole desire to be 
the Lord’s, and to do his will in all things? A sin- 


THE LIVING WAY. 


169 

gle glance at your motives will be sufficient to 
decide this question ; and if you can answer it in 
the affirmative, you may rest assured, without 
further investigation, that your consecration is 
complete. 

3. Examine your faith. The belief of correct 
doctrine is frequently mistaken for the exercise of 
faith. To believe that the atonement of Christ 
provides as fully for our sanctification as for our 
justification, and that he is just as willing as he is 
able to sanctify us now, looks very much like the 
exercise of faith, but it is only faith in the doctrine. 
The real point in question is, Am I this moment 
exercising appropriating faith? Do I believe that 
Christ is now my Sanctifier? Reflect a moment. 
If you are indeed believing, you will realize the 
rest of faith : for this is the lowest condition, in 
sanctification, consistent with the exercise of appro¬ 
priating faith. Present faith brings present rest. 
If you are not in a state of rest it is because you 
are not believing. But if you are not, begin to 
believe at once. Do not struggle after feeling; 
but act out your faith as you did when first you 
entered into rest. Having the assurance that your 
consecration was complete, you said without hesita¬ 
tion, I am the Lord's: and then, as you thought 
of his ability and willingness to sanctify you that 
very moment, in the exercise of appropriating 
faith, you exclaimed, He is mine! Repeat that 
act of faith now. Claim Christ as your present 
Sanctifier. Fix your mind and heart upon him. 


170 


REDEMPTION. 


and say understanding^, He is mine; and con¬ 
tinue to repeat it until you find rest. This is faith 
in exercise ; and it is an act which must be repeated 
in some form, mentally at least, as often as the 
subject recurs to the mind. You cannot always be 
thinking about your faith; but faith is a condition 
as well as an act, and you can be in such a state 
that, whenever the subject of your sanctification is 
presented, your faith will immediately act, and you 
can say without wavering, "The blood of Jesus 
Christ now cleanseth me from all sin.” 

These rules, it will be remembered, are given 
for the purpose of assisting to produce or to regain 
a recollected state of mind. The simple repetition 
of them, in the shortest form, is often sufficient to 
accomplish this result. When, at any time, we 
find our communion with God interrupted, we may 
profitably ask. Am I now resisting all temptation? 
Am I fully consecrated? Do I now believe? If 
we would retain the blessing of holiness, we must 
never deviate from these conditions; but must con¬ 
stantly resist temptation, daily perform our vows 
unto the Lord, and live a life of faith upon the Son 
of God. 

II. How WE SHOULD REGARD OUR FAILURES. 

The unintentional failures which occur after we 
have been perfected in love are in exact proportion 
to the mental and physical defects and infirmities 
which remain. It must of course be assumed that 
we are unconscious of them at the time of their 
occurrence ; for to fail knowingly is knowingly to 


THE LIVING WAY. 


171 

sin. Even unconscious failures are sins of ignor¬ 
ance which require the atonement of Christ to 
cover them ; and although we are not held respon¬ 
sible for failures until we become conscious of 
them, yet if we would perfect holiness we must 
seek to know them. Nay, more : if we neglect to 
use the means by which we may become acquainted 
with them, or, knowing'them, if we refuse to take 
proper action concerning them, we shall certainly 
fail of the grace already given. 

As persons who have just been converted are 
liable to suppose they are free from sin because 
they feel no sin, so those who have just been sancti¬ 
fied are disposed to conclude they shall be able to 
avoid mistakes because of the purity of their inten¬ 
tions ; and when conviction of failure begins for 
the first time to dawn upon them they are in a 
dilemma. If they admit they have failed, how can 
they claim to be sanctified? If they say they have 
not failed, how can they explain the apparent in¬ 
consistency in their conduct? Here many have 
stumbled and fallen : some by giving up their pro¬ 
fession and becoming confused in their experience ; 
others by treating their convictions as temptations, 
and continuing to profess holiness without ad¬ 
vancing in grace, until their profession has become 
nothing but an empty form. If we never forget 
that, although we are perfect in love, we are 
neither perfect in knowledge nor free from infirmi¬ 
ties, we shall be able to profess and to enjoy the 
blessing of perfect love, and at the same time be 


REDEMPTION. 


172 

open to conviction, and ready at once to see and to 
confess our faults. If we earnestly desire to under¬ 
stand our defects and failures we will, 

1. Form the habit of retrospection. Each day 
as it closes should pass in review before us, with 
inquiries like these :—Have I omitted any duty to¬ 
day? Have I performed every duty willingly and 
joyfully? Have all of my thoughts and motives 
been pure? all my words fitly chosen? all my 
actions right? Such inquiries often reveal particu¬ 
lars in which we are compelled to admit, that 
although at the moment we supposed we did the 
best we could, yet in the light of mature reflection 
we see, that by greater watchfulness or more 
earnest prayer we might have done better. 

2. We will receive admonition. If we are truly 
of an humble spirit we will not only hearken to 
reproof, but receive it with thankfulness. We will 
be glad to have others tell us of our faults, or what 
they may believe to be faults; and instead of be¬ 
coming offended on account of the person who 
speaks, the language used, the manner of speak¬ 
ing, or even the motive which prompted it, we will 
turn our attention to the essential point at issue, 
and inquire, Is it true? 

3. We will compare ourselves closely with the 
word of God. Our own estimate of ourselves or 
another’s estimate of us, is not the standard by 
which we shall be judged. Jesus says, "The 
words which I speak unto you the same shall judge 
you in the last day and if we expect to escape 


THE LIVING WAV. 


173 


Condemnation then we must allow them to judge 
us now. "For if we would judge ourselves, we 
should not be judged. But when we are judged, 
we are chastened of the Lord, that we should not 
be condemned.with the world.” If in our private 
devotions we earnestly pray that the Holy Spirit 
may apply some portion of truth to our hearts, and 
then open and read the word, we will frequently 
be surprised to find in it expressions of such par¬ 
ticular application that they will appear to have 
been written expressly to describe the peculiar 
phase of our experience at the time ; and in receiv¬ 
ing from its teachings admonition and reproof, we 
will obtain more enlightened and humbling views 
of ourselves. How clearly our defects and failures 
become manifest as we are placed in contrast * or 
comparison with its various characters, and how 
often even the unspoken secrets of our inner being 
are uttered in the words we read, until trembling 
and astonished we stand revealed in the awful 
presence of the omniscient God. 

4. We will accept the reflex light of the Spirit. 
One of the special methods for our improvement is 
the shining of the Spirit on the past, discovering 
our deficiencies and revealing the remedy for them. 
It is true He gives in every instance the proper 
guidance as we pass along ; but in cases of uninten¬ 
tional failure we are in a condition in which we do 
not recognize his voice. The office of the Spirit 
then is to re-produce conviction, by recalling the 
circumstances to our mind, and showing us where- 


*74 


REDEMPTION. 


in we have failed. And this he will continue to do 
Until we either reject his counsel, or hearken and 
receive instruction. In our ignorance we some 
times reject this retrospective light, believing it to 
be temptation: but we may easily distinguish it 
from the accusations of the enemy, by the gentle, 
patient manner in which reproof is given, by the 
feeling that the Spirit is grieved when we are dis¬ 
posed to disregard it, and by the sense of consola¬ 
tion and blessing which follows when we receive it 
as light from the Lord. 

When by any means we become convinced that 
we have failed, we are at once under obligations of 
duty, which if neglected will as certainly bring us 
under condemnation as though we had wilfully 
sinned. Our plain duty is, first, to Confess our 
fault, and secondly, to ask forgiveness. If our 
failure is known only to God we may confess to 
God and ask forgiveness of him only ; but * if it is 
known to others, or affects them in any way, we 
must also confess to them and ask their forgive¬ 
ness. 

But we need not wait until we have been con¬ 
victed of some particular failure in order to pray, 
"Forgive us our trespasses the remaining defects 
and infirmities which subject us to failures fre¬ 
quently prevent us from discovering them. For 
this cause, therefore, we should daily pray, "For¬ 
give us our trespasses, as we forgive them that 
trespass against us." 


CHAPTER XL 

PERFECTING HOLINESS CONTINUED—‘THE INCREASE 
OF OUR FAITH. 

As faith is the foundation upon which every 
other experience rests, the rapidity of our advance¬ 
ment will depend greatly upon the measure of its 
enlargement. The repeated tests which come 
upon it from time to time, during the entire period 
of our probation, are the means by which it is 
strengthened and increased. 

The trial of our faith is any test which has a 
tendency to destroy our confidence in God, or lead 
us to doubt the correctness of any doctrine or ex¬ 
perience which we have accepted as true. 

i. Our faith is tried, with reference to the state 
of our experience. The sensations of delight which 
generally accompany the indwelling of the Spirit 
are more intense and abiding in a state of sanctifi¬ 
cation ; yet every one who advances in holiness will 
occasionally experience seasons of darkness and 
desolation, during which all sensible support of the 
Spirit will be withdrawn. Many deeply devoted 
Christians have passed through such seasons. 
Madame Guyon speaks of an experience of this 
kind which continued with but little intermission 
foi the space of six years. Such protracted exper¬ 
iences however are to be regarded as entirely out of 


176 


REDEMPTION. 


the usual order, and should be attributed to some 
misconception of truth, or to a diseased condition of 
mind or body, rather than to the leadings of the 
Lord. We believe these trials if properly understood 
will be of short duration. Such seasons are the 
means of bringing the most effectual tests on our 
faith concerning the state of our personal experience. 
When the sensible support of the Spirit is suddenly 
withdrawn, and darkness falls upon us, we seek at 
once to know the cause. Up to that moment we 
felt certain we were in a state of acceptance with 
God. We believed we were justified, yea, that we 
were wholly sanctified. How careful we had been 
to avoid all errors, and to gain a true experience ; 
and we supposed we had succeeded. We believed 
we had built upon the sure foundation : that our 
doctrine was scriptural, our consecration sincere, 
our faith evangelical, and our blessing genuine ; 
and that we were walking in all the light. We 
look in vain to discover the failure. We find no 
cause for condemnation. Yet why this darkness? 
this dreadful desolation of soul? Thus we reason 
as in painful suspense the soul keeps vigil in the 
darkness. We look to see if our experience has a 
parallel; and we remember that as Abram kept 
watch beside his sacrifice, and drove away the 
unclean birds, "lo, an horror of great darkness fell 
upon him.” We are comforted, and our soul grows 
quiet, though the darkness deepens into midnight. 
We remember also that there was a time when 
Christ took with him Peter and James and John 


THE LIVING WAY. 


177 


and began to be sore amazed and very heavy ; and 
as we consider it the truth flashes upon us concern¬ 
ing our own experience. We are with Christ in 
the garden. We have followed him thus far, step 
by step. We have said, We are able to drink of 
the cup which he drank of, and now we come to 
taste it: not in the sense of making an atonement 
for others; He only could do that: but to learn by 
experience a little of what it cost to save us. We 
may know something of the darkness, the desola¬ 
tion, the hiding of the Father’s face, which were 
ingredients of his cup. But if we learn the lesson 
they would teach we must watch with him and 
pray. O my soul ! sleep not! For this is the hour 
and the power of darkness. We endure—not what 
he endured; we suffer—not as he suffered—only 
in our feebler measure ; yet it is right for us to 
pray as he prayed, "O my Father, if it be possi¬ 
ble, let this cup pass from me”—if like him we 
pray also in submission—''Nevertheless, not my 
will, but thine be done.” "He poured out strong 
crying and tears unto him that was able to save 
him from death, and was heard in that he feared.” 
So may we pray, and so shall we be heard. We 
have not sweat great drops of blood, but like him 
we feel the weakness of the flesh; and so the 
angel comes, and we are strengthened. We rise 
and follow him, through the trial to his final con¬ 
flict on the cross; and as we mark the unshaken 
faith which caused him even when forsaken to 
exclaim, Mx God. niy God: our faith pierces 


REDEMPTION. 


178 

through the clouds which cover us, and we emerge 
out of the darkness into the clear sunlight of his 
presence. If we continue to follow Christ we may 
again enter with him into the garden to learn some 
further lesson of his sufferings, but for the present 
the trial of our faith is finished, and we hear him 
say, "For a small moment have I forsaken thee; 
but with great mercies will I gather thee. In a 
little wrath I hid my face from thee for a moment; 
but with everlasting kindness will I have mercy on 
thee, saith the Lord thy Redeemer.” 

In passing through such experiences we learn, 
that God’s nearness to us is not always to be esti¬ 
mated by our sense of his presence. He is most 
intimately nigh sometimes when we least realize it. 
We learn also what we could learn in no other 
way, that faith is a sensation as well as a percep¬ 
tion ; or, to speak critically, that there is a partic - 
ular sensation of the soul which is the immediate 
and inseparable result of faith. When sensations 
arising from natural causes, or from the manifesta¬ 
tion of the Spirit are entirety withdrawn we dis¬ 
cover that there is a sensation remaining, which is 
peculiar to faith—a feeling of strong assurance, 
and of perfect contentment, which remains un¬ 
disturbed and unchanged in the midst of the 
keenest physical or spiritual sufferings, and the 
most intense darkness and desolation. It must of 
course be understood that we are speaking of a 
perfect faith, that is, a faith which is strong, and is 
continuously exercised—having no intervals of 


THE LIVING WAY. 


179 


doubt. When by experience we have learned to 
distinguish this sensation from every other, the 
measure of it becomes the gauge by which to de¬ 
termine the condition of our faith; and in its appli¬ 
cation we find that there exists in connection with 
the perfection of faith a profound satisfaction , 
which absolutely defies interruption, and triumphs 
over the most adverse conditions of our being. 

2. Our faith is tried, with reference to God’s 
promises. The promises which stand recorded in 
the Bible in connection with the revealed will of 
God are open to all, and may be claimed by any 
who meet the conditions of them. But in offering 
petitions with regard to which the will of God is 
not known we frequently have promises specially 
applied to us. Yet we have no right to appropriate 
passages of Scripture which appear to favor our 
requests, unless they are sealed to us by the Spirit. 
If while we are praying for something which we 
believe would be for the good of ourselves or 
others, and for the glory of God, the blessing of 
the Lord comes upon us, or, if some portion of 
Scripture is applied to us with special blessing, we 
may conclude that it is the will of God to grant our 
petition. In this manner we from time to time 
inherit promises. But God reserves to himself the 
right of choosing the time and manner of fulfilling 
them. Days, and even years, may elapse before 
some of them are accomplished. During these* 
long intervals of delay our faith is sometimes sorely 
tried. We may be even ready to inquire, like the 


i8o 


REDEMPTION. 


Psalmist, "Doth his promise fail forevermore?” Il 
the trial should continue until we are able to en¬ 
dure no longer, it is not improper to bring our peti¬ 
tion again before the Lord, that our faith may be 
strengthened, by receiving additional blessings or 
promises. But we should be careful not to tempt 
the Lord, and grieve the Holy Spirit, by seeking 
repeated assurances, through the weakness of our 
faith. 

In trials of this kind we will be greatly encour¬ 
aged by turning to the examples of faith recorded 
in the word. Enter that wonderful gallery of illus¬ 
trious names—The eleventh chapter of Hebrews. 
But first, pause at the threshhold, and read the 
inscription over the entrance way:—"Now faith 

IS THE SUBSTANCE OF THINGS HOPED FOR, THE 

evidence of things not seen.” Consider it 
well; and then pass on until you stand before the 
first great Patriarchal group—Abel, Enoch, Noah. 
Abraham and Sara. Dwell on these living char¬ 
acters, and then read their record :—"These all 
died in faith, not having received the promises, 
but having seen them afar off, and were persuaded 
of them, and embraced them.” In the second 
group Abraham is again before you representing 
the greatest trial of faith on record : and beside 
him are Isaac, and Jacob, and Joseph, and Moses: 
and farther on—separated from her former associa¬ 
tions, and divested of her scarlet robe,—saved—in 
the midst of surrounding ruin, stands Rah ah : then 
Gedeon. and Barak, and Sampson, and Jephthae; 


THE LIVING WAY. 


181 

David also and Samuel, and the prophets ; together 
with that unnumbered host, of whom it is recorded, 
’'These all obtained a good report through faith.” 

As with uncovered head we stand encompassed 
with so great a cloud of witnesses, we hear 
the voice of inspiration, like the mingled voices of 
the faithful, sounding through the azure vault above 
us, saying, ” Be ye followers of them who through 
faith and patience inherit the promises. For ye 
have need of patience, that, after ye have done the 
will of God, ye might receive the promise. "For the 
vision is yet for an appointed time, but at the end it 
shall speak, and not lie; though it tarry, wait for 
it; because it will surely come, and will not tarry.” 

But instances sometimes occur in which persons 
under special blessing receive promises in favor of 
certain petitions, which nevertheless are not ful¬ 
filled. A certain lady, whose mother was sick, 
besought the Lord earnestly that she might re¬ 
cover. She was greatfy blessed in praying for 
her, and in turning to the word was encouraged to 
believe she would live; but. notwithstanding all, 
her mother died. Such experiences remain, to 
many, among the unsolved mysteries. There was 
no doubt about the blessing, or the promise, or the 
failure; and admitting that it was the will of God 
to grant the petition, we are apparently shut up to 
the conclusion that God had failed to fulfil his 
promise. But as such a conclusion is inadmissible 
we must seek for another solution. The simple 
fact is that, all the -promises of God arc condi- 


182 


REDEMPTION. 


tional; and while it is his good will and pleasure 
to fulfil them, it would be absolutely inconsistent 
with his character to do so, as long as any of the 
essential conditions remain unmet, even though we 
should be altogether unconscious of our failure to 
meet them. It is the will of God that all men 
should be saved, and yet many are lost, because 
they fail to meet the conditions upon which alone 
salvation is possible. So in instances such as we 
have mentioned, although the petition might be 
according to the will of God, and consequently 
receive his sanction when presented before him in 
prayer, there might be requirements to be met, on 
the part of those who offer the petition, or of the 
subjects of it, or of persons intimately connected 
with them, concerning some points in their past or 
present experience, or their future course in life, 
which if overlooked, and left unmet, would make 
it impossible for God to grant the request. Some¬ 
times faith is required on the part of the subject, or 
of others, as well as of the one who offers the peti¬ 
tion ; but if there are no other conditions the faith 
upon which the fulfilment of the promise depends 
must be unwavering and unyielding. Persons who 
have passed through an experience of this nature 
would find, perhaps, upon a careful examination, 
either that their faith had failed at the critical 
moment, or that there were circumstances con¬ 
nected with the case which made the promise of 
God of none effect. Or they might discover that 
their natural solicitude, when intensely excited, led 


THE LIVING WAY. 


183 


them to mistake their strong desires for real faith. 
But though no cause be found, and the experience 
should remain a mystery, we may rest assured 
there exists a sufficient reason, which God will 
reveal in his own good time. "What I do thou 
knowest not now, but thou shalt know hereafter.” 

“And though mysterious now his ways 
To erring mortals may appear, 

Hereafter we his Name shall praise, 

For all our keenest suflf ’rings here.” 

3. Our faith is tried with reference to God’s 
providences. To walk in the way of holiness is to 
walk in the light; to understand clearly, in small 
matters as well as great, the will of God concern¬ 
ing us. But this does not involve the ability to 
foresee future events, or to understand the why and 
wherefore of all God’s requirements. He is some¬ 
times pleased to reveal these things, but that is the 
exception. The rule is, present light for present 
duty. And the test of faithfulness is found in obedi¬ 
ence to the known will of God, without hesitating 
about the reasons or the results. In the path of duty 
there is always light for the next step. We know 
each step into a new experience as we enter it, and 
each step through it as we pass along; but why 
God leads us thus, or what the end will be, we 
know not. Nor is it best we should. "The veil 
which hides from our eyes the events of suc¬ 
ceeding years is a veil woven by the hand of 
mercy.” There are shadows that darken every 
path which if foreseen would unlit us for present 


REDEMPTION. 


184 

duty. Religion, by saving us from sin, will pre¬ 
vent us from suffering the afflictions connected 
with a sinful life, but it offers no exemption from 
trials : these come to all in various and unexpected 
ways. We are not to conclude because we have 
been led of the Lord to follow a certain course of 
action, or engage in a certain pursuit, that it will 
consequently terminate according to our natural 
ideas of success. On the contrary, it may prove, 
to all human appearances, a disastrous failure. 
Nor are we to suppose that by walking in the light 
we shall be able always to avoid mysterious provi¬ 
dences. Suddenly, though hedged about with 
blessings, the day of our prosperity may cease, and 
the night of adversity overtake us. Like Job, we 
may, by a succession of calamities, be deprived of 
property, health, reputation, and friends, almost in 
a single day; and without any fault of our own 
become afflicted, dependent, despised, and deso¬ 
late. In such an extremity we are open to some of 
the fiercest assaults of the enemy, and the most 
powerful suggestions of reason to doubt the good¬ 
ness of God. When human reason, outmeasured, 
rises in revolt, the whole strain of an experience is 
brought upon our faith. If this fails, we fall into 
sin, and charge God foolishly. 

Some of the mysteries of providence unfold as 
we advance, and some are explained by the ex¬ 
amples in the word: but many remain to our 
reason, in the present life, unfathomed and un¬ 
fathomable. 


THli LIVING WAY. 


185 

u Here the dark veils of sense 
Our captive souls surround 
Mysterious deeps of providence 
Our wond'ring thoughts confound/’ 

Yet even here, plunged in the unfathomable 
depths, our faith though tried may triumph. How¬ 
ever dark the providence may be, we know that 
" all things work together for good to them that 
love God;” and trusting in his unchanging grace, 
we sing ; 

“His oath, His covenant, His blood, 

Support me in the whelming flood; 

When all around my soul gives way, 

He then is all my hope and stay.” 

Adverse providences are intended either as op¬ 
portunities for displaying the power and glory of 
God in bringing deliverance, or as the means of 
imparting greater spiritual blessings. In either 
case, as we see the hand of the Lord in delivering 
us from all our distresses, or realize the spiritual 
benefits gained through the losses we have suffered, 
our faith in God is increased and strengthened, and 
we go forth prepared to achieve still greater vic¬ 
tories. 


CHAPTER XII. 

PERFECTING HOLINESS, CONTINUED—-THE ENLARGE¬ 
MENT OF OUR LOVE. 

Perfection in love has reference to two things 
—quality and degree. It is perfect in quality when 
it exists without any mixture of enmity. It is per¬ 
fect in degree when it fills otir utmost capacity. 
Perfect love, therefore, is unchangeable in quality, 
but variable in degree, and admits of continued 
enlargement. 

1. In a general sense, our love is enlarged in 
proportion to the expansion of our moral faculties. 
The heart of a consecrated believer is a heart of 
flesh, which is constantly expanding. The Holy 
Spirit is the ever-flowing fountain of love which 
fills the vessel. The vessel is finite, the fountain 
infinite: hence, however rapidly the vessel ex¬ 
pands, as long as the communication with the 
fountain is perfect, the vessel must ever be full. 

2. Our love to God is enlarged by the frequent 
manifestations of his love to us. In addition to the 
abiding sense of God’s love existing in the sancti¬ 
fied soul, there are special seasons of visitation in 
which the Lord is pleased so to reveal himself 
that our entire being is carried above and beyond 
its ordinary condition, in a rapture of delight. He 
brings us into his banqueting house, and his ban- 


THE LIVING WAY. 


187 


Her over us is love. He rejoiceth over us as a 
bridegroom rejoiceth over his bride. These special 
visitations create in us, at once, an enlarged 
capacity and an increased intensity of desire to love 
him. Through years of patient expectation Christ 
has followed us: now that we have through the 
repeated manifestations of his love to us, a better 
appreciation of his character, we begin at last 
in the true sense to follow hint; to seek after him 
not merely for what he has done for us, but for 
what he is in himself. 

“His name, his love, his gracious voice, 

Have fix’d our roving heart.” 

The bridegroom has wooed and won his bride ; 
and now, although for a little season he may some¬ 
times hide himself, we follow him so closely that 
he cannot long remain concealed. Impelled by 
the power of the same attraction which inspired 
"the Song of songs, which is Solomon’s,” wherever 
we go, to ourselves and to others we keep repeat¬ 
ing, "My Beloved is mine , and I am his” And 
when the daughters of Jerusalem inquire, What is 
thy beloved more than another beloved? we 
answer: "My beloved is white and ruddy, the 
chiefest among ten thousand. His head is as the 
most fine gold; his locks are bushy, and black as 
a raven. His eyes are as the eyes of doves by the 
rivers of waters, washed with milk, and fitly set. 
His cheeks are as a bed of spices, as sweet flowers ; 
his lips like lilies, dropping sweet smelling myrrh. 
His countenance is as Lebanon, excellent as the 


£88 


REDEMPTION 4 


cedars. His mouth is most sweet: yea, he is 
altogether lovely. This is my beloved, and this is 
my friend, O daughters of Jerusalem.” Here as 
humanity touches humanity in the person and 
character of Jesus Christ, is the human side of love 
revealed. And through the human we enter into 
the divine; through the Son we come to the 
Father, through Christ to God. Knowing that 
Christ is in the Father, and the Father in him, and 
we in Christ, we experience in our measure the 
fulfilment of the petition which he offered when he 
prayed, "That they all may be one: as thou* 
Father, art in me, and I in thee, that they also may 
be one in us : that the world may believe that thou 
hast sent me. And the glory which thou gavest 
me I have given them ; that they may be one, even 
as we are one : I in them, and thou in me, that they 
may be made perfect in one.” 

3. Our love to the saints is enlarged as they 
become more Christ-like. Christ himself is the 
superlative attraction; next to that, the likeness of 
Christ in others. When we have attained that 
experience where love is without partiality, all 
human distinctions cease. In the bonds of a com¬ 
mon salvation all are one in Christ; of whatever 
class or condition they are all clay in the hands of 
the potter ; and our chief delight is, without respect 
of persons, to watch the clay as it passes through 
the progressive stages of preparation and format 
tion in being wrought into vessels unto honor. 
And our attraction toward any particular vessel will 


THE LIVING WAY. 


189 

be in proportion to the measure in which k has 
been transformed into the image of the heavenly. 
Substances which are susceptible of magnetic at¬ 
traction are drawn with greater or less force ac¬ 
cording to the power of the magnet. So the soul 
that is filled with love to Christ will be more or less 
powerfully drawn toward others who are in Christ 
according to the measure of divine attraction in 
them. The more Christ-like they become the 
greater becomes their power of attraction, and the 
more our love is enlarged toward them. Herein 
we discover also the distinction between "the fel¬ 
lowship of love,” and "the unity of the Spirit.” 
Love is the basis of fellowship : Christ-likeness is 
the basis of unity. Love is not the bond of unity , 
but of union and communion. Opposites may 
cohere, similars only unite. God loves sinners, but 
he has no unity with them. Divine union depends 
upon divine likeness. And the law of unity is the 
same throughout. We may have perfect love to 
all mankind, and Christian fellowship with all 
saints, but perfect unity can exist only between 
those who are perfectly united to Christ. The 
degree of the unity of the Spirit-among believers is 
in exact proportion to the measure of Christ-likeness 
in each. Not love but likeness brings true unity. 

4. Our love toward the unsaved is enlarged as 
we realize more fully our own dependence upon 
the grace of God. Nothing so certainly reveals 
the weakness of our nature as the effort to live 
close to God. The better we succeed the more 


190 


REDEMPTION. 


deeply indebted we are to grace. We know there 
is but one alternative, either to be debtors to the 
law or debtors to grace. Our repeated but in¬ 
effectual endeavors in the past to obtain victory in 
our own strength have taught us the lesson of our 
utter helplessness. When we wrestled with the 
angel and prevailed, and our Jacob nature was 
taken away with the name, like all true Israelites 
we halted on our thigh. But as we pursue our 
journey we discover that we are still lame , and we 
find our lameness increases as we advance ; so that 
daily we are led to cry out for the all-sufficient 
grace. 

Each coming conflict calls 
For fresh supplies of grace; 

And in each victory we gain 
God’s mercy still we trace. 

The increasing consciousness of our own weak¬ 
ness and our constant dependence upon divine 
grace, enlarges our charity for others, and pro¬ 
duces a greater degree of compassion for the ignor¬ 
ant and them that are out of the way ; seeing we 
also are compassed about with infirmity. 

5. Our love for our enemies is enlarged through 
the tests which are brought to bear upon it. The 
nature and extent of our love may be readily deter¬ 
mined by observing the feelings we entertain 
toward our enemies. To love our friends is human, 
to love our enemies is divine. "If ye love them 
which love you, what reward have ye? do not even 
the publicans the same?” "But God commendeth 
his love toward us, in that, while we were vet 


THE LIVING WAY. 


I 9 I 


sinners, Christ died for us.” If our love be perfect 
in quality we will love our enemies : if it continue 
to be perfect in degree it must be frequently en¬ 
larged in this as well as every other direction. 
Love like faith is enlarged through trials; that is, 
trials are the means of bringing us into extremities 
in which increased degrees of love are required. 
It will be necessary to watch this point with special 
care; for we are most liable first to suffer loss at 
the point of greatest enmity. Dead enemies may 
be forgiven and forgotten, but living ones will 
exercise our grace. However pure our love may 
be it has its limits. It may be so severely tried as 
to lose every other characteristic but the final one of 
mere endurance ; and even the love which endureth 
all things may be brought to the extremity of all 
things. In such a crisis we will either utterly fail, 
or seek and obtain a greater baptism of love. 
Trials of this, as well as evety other kind, increase 
in severity as we advance in holiness; and if we 
succeed in maintaining the perfection of love we 
must be re-baptized, again and again, with larger 
and still larger measures of love, in order to meet 
the increased demands which will inevitably be 
made upon it. These trials come 

First, from enemies in the world. " Because ye 
are not of the world, therefore the world hateth 
you.” And the holier we become the more it will 
hate us. But the world will not be satisfied simply 
by hating us; it will oppose and persecute us. 
"Yea, and all who will live Godly in Christ Jesus 


I9'2 


REDEMPTION. 


shall suffer persecution.” The antagonism be¬ 
tween sin and holiness is irreconcilable. On either 
side it is a war of extermination, and is of necessity 
mutually aggressive. We may not suffer the world 
to remain in wickedness unwarned, nor will the 
world allow us to dwell at ease if we might. 
Christ testified of it that the works thereof were 
evil, and he was persecuted even unto death. 
Unsaved humanity has not improved with the lapse 
of ages. The world continues to degenerate. 
Evil men and seducers wax worse and worse. 
And if we, like Christ, testify that their works are 
evil, we must expect all manner of persecution. 
Having been forewarned of Christ we do indeed 
expect it; yet, after all, it is impossible to realize the 
force of these sayings except by experience. And 
when the trial comes suddenly, and in an unex¬ 
pected way, we are in danger of being surprised 
and overcome. It is not sinful to feel grieved or 
wounded on account of injuries received ; but if we 
yield readily to such feelings, and cherish them, 
they will soon corrode our love: and when the 
spirit of love is lost it is easy to mistake the bitter¬ 
ness of personal animosity for zeal for God. We 
are exhorted to contend for the faith, and to con¬ 
tend earnestly ; but not with carnal weapons. We 
are called to bear witness to the truth; but we 
must speak the truth in love. And when persecu¬ 
tions come as they certainly will, no matter how 
loving and meek we may be, let us take heed to 
our spirit, and remember that "even hereunto are 


THE LIVING WAY. 


193 


we called; because Christ also suffered for us, 
leaving us an example, that we should follow his 
steps : "Who did no sin, neither was guile found in 
his mouth: Who when he was reviled, reviled 
not again ; when he suffered he threatened not; 
but committed himself to him that judgeth right¬ 
eously.” For saith the apostle, "Consider him 
who endured such contradiction of sinners against 
himself, lest ye be wearied and faint in your 
mind.” 

Secondly. Our love may be tried by enemies in 
our own household. It is written : "A man’s foes 
shall be they of his own household. The keenest 
sufferings endured from the persecutions of the 
world are light in comparison with those which 
arise from this source. The former we can bear 
with comparative fortitude; but the heart sickens 
at the thought of being rejected and persecuted by 
those whom we love better than life. To be for¬ 
saken of father and mother, or to become an alien 
to our mother’s children, or perhaps our own, is 
suffering indeed : and how much greater the suffer¬ 
ing if to this be added the estrangement and oppo¬ 
sition of the one to whom it may be we are bound 
by the most sacred of all human ties. How hero¬ 
ically at first our human love struggles against the 
tide of opposition, and endures the buffetings of its 
angry waves, in hope of final recognition. But 
"hope deferred maketh the heart sick ;” and sooner 
or later, through the withering blight of continued 
13 neglect, or the pitiless storm of relentless persecu- 


*94 


REDEMPTION. 


tion, the purest human love will die. The obliga¬ 
tions of duty, which death only can dissolve, may 
still be recognized, and faithfully fulfilled : but the 
heart within, with its crushed and withered hopes, 
lies still and dead. Yet in the sepulchre of human 
love divine love may dwell, and flourish amid the 
ashes of human hopes. But if the perfection of 
love be retained, in the midst of such human deso¬ 
lation, the soul must abide in uninterrupted com¬ 
munion with the infinite source of love, and be daily 
replenished from on high. So shall we be enabled 
constantly "to love our enemies, to bless them that 
curse us, to do good to them that hate us, and pray 
for them that despitefully use us, and persecute 
us.” 

Thirdly. Our love will be tried by enemies in the 
Church. The most dangerous of all enemies are 
those who assume to be friends. Many of these 
are found among the ministry and membership of 
all denominations. Comparatively few are hypo¬ 
crites. The majority of them are sincere but self- 
deceived persons who oppose the real work of 
salvation while they think they are doing God 
service. A large proportion are worldly con¬ 
formed, pleasure loving, practical Antinomians, 
who without the least pretensions to a tithe of the 
righteousness of the Scribes and Pharisees expect 
to enter into the kingdom of God by making Christ 
the minister of sin. Paul in referring to such pro¬ 
fessors says : "For many walk, of whom I have 
told you often, and now tell you even weeping. 


THE LIVING WAY. 


I 95 


that they are the enemies of the cross of Christ; 
whose end is destruction, whose god is their 
belly, and whose glory is in their shame, who 
mind earthly things.” It requires great grace to 
weep over such sinners. But the most dangerous 
of all the enemies of the cross of Christ, in propor¬ 
tion to their numbers, are those who fall into the 
opposite extreme of religious intolerance: Who 
have a zeal for God, but not according to knowl¬ 
edge : Self-righteous, censorious, wicked spirits : 
These are the pharisaic Sauls who make havoc of 
the Church. They are models of Christianity in 
every respect except the spirit of Christianity. 
Even in this particular there are some who exhibit 
a simulated perfection of extreme but malignant 
complacency. They are generally persons who 
have once enjoyed a high state of grace, and have 
retained their light but lost their love. They are 
void of charity themselves, and endeavor as far as 
possible to destroy it in others : Their religion is 
not the religion of love, but a religion of straitness. 
They insist upon substituting their own light, for the 
teachings of the Holy Spirit and the leaven of con¬ 
viction in the human heart; and demand an imme¬ 
diate and unqualified surrender to it. They agree 
with all who either passively submit to them or 
partake of the same spirit; and utter anathemas 
against all others. 

In coming in contact with either of these classes, 
we are in imminent peril of being contaminated by 
them, and partaking of their spirit, or of losing our 


REDEMPTION. 


196 

own spirit in contending against them. " Be not de¬ 
ceived : evil communications corrupt good manners.” 
We may suppose we can be true to God and yet re¬ 
main in association with worldly-conformed, pleas¬ 
ure-loving, or bitter, intolerant professors, for the 
purpose of doing them good ; and so we may as long 
as God opens our mouth in testimony against them ; 
but if they repent not, and we continue to abide in 
Christian fellowship with them after that duty has 
been fulfilled, they will finally drag us down to their 
own level. How many precious souls, who once 
walked in the clear light of God have been thus con¬ 
taminated, until they put darkness for light, and 
light for darkness, and build again the things they 
once destroyed. From those who are "lovers of 
pleasure more than lovers of God, having a form 
of Godliness but denying the power thereof,” we 
are commanded to "turn away.” But in turning 
away from them, and contending against them, as 
we certainly ought to do, there is extreme danger of 
losing the spirit of meekness and love, as we cer¬ 
tainly ought not to do. "For the servant of the 
Lord must not strive, but be gentle unto all men, 
apt to teach, patient, in meekness instructing those 
who oppose themselves; if God peradventure 
will give them repentance to the acknowledging of 
the truth ; and that they may recover themselves out 
of the snare of the devil, who are taken captive by 
him at his will.” In opposing sin in the world, or 
worldliness, or intolerance, or fanaticism in the 
church, if we yield to what we suppose to be 


THE LIVING WAY. 


I 9 7 


a feeling of righteous indignation, we will soon be 
filled with bitterness. Such a spirit is precisely of 
the same nature as the evil we attempt to correct, 
and a worse type of it than common worldliness. 
" Good nature is better than bad spirit.” The es¬ 
sence of all religion is love. " God is love ; and he 
that dwelleth in love dwelleth in God, and God in 
him.” And however orthodox our creed, or how¬ 
ever commendable our zeal for true religion, if we 
have lost our love, we have lost the experience of re¬ 
ligion. "Though I speak with the tongues of men 
and of angels, and have not charity, I am become 
.as sounding brass, or a tinkling cymbal. And 
though I have the gift of prophecy, and understand 
all mysteries, and all knowledge ; and though I have 
all faith, so that I could remove mountains, and have 
not charity, I am nothing. And though I bestow 
all my goods to feed the poor, and though I give 
my body to be burned, and have not charity, it prof- 
iteth me nothing.” In comparison with this stand¬ 
ard, how little true charity, after all, do we find. 

“Alas 1 for the rarity 

Of Christian charity 
Under the sun !” 

He is a rare Christian who has attained all the 
straitness of the narrow way, and all the breadth of 
Christian charity. In such an experience "mercy 
and truth are met together ; righteousness and peace 
have kissed each other.” It is the combined em¬ 
bodiment of the love of the truth and the spirit ot 
love. But the latter is more difficult than the former 


REDEMPTION. 


198 

to gain and to retain. Hence the necessity of a 
continual enlargement of love. 

But there are professors also of still another class 
who try the love of the saints to the utmost. They 
are orthodox in their faith, and upright in their 
lives, and in their own estimation and in the esti¬ 
mation of many are regarded as the friends of 
Christ; and yet are his enemies, inasmuch as they 
gather not with him, but scatter abroad. They 
are apparently good in many respects, but lack the 
one essential thing—"the Spirit.” Being governed 
entirely by their own human ideas of order in 
spiritual things, they neither get blessed themselves, 
nor allow the liberty of the Spirit in others. They 
are sluggish, unbelieving souls, who if they ever 
had an experience of religion have lost it, and 
although they may not intend it, yet they do always 
resist the Holy Ghost, and consequently are utterly 
void of spiritual power. It was disciples such as 
these that above all others taxed the long suffering 
of Christ, and led him to exclaim ; " O faithless 
and perverse generation, how long shall I be with 
you? how long shall I suffer you?” Zechariah 
foresaw a class of prophets which may be found in 
the Church at the present day, who suffer griev¬ 
ously from such professors. Because they wear 
no rough garments to deceive, and lay no claim to 
be anything but husbandmen, the spirit of prophecy 
in them is not recognized ; hence they are rejected : 
and in their rejection Christ is wounded in the 
house of his friends. When the question is asked. 


THE LIVING WAY. 


I 99 


What are these wounds in thine hands? the prophet 
answers, "Those with which I was wounded in the 
house of my friends.” To suffer from such wounds, 
and still labor on; exercising patience toward 
those who are thus faithless and perverse, and at 
the same time to bear the burden and heat of the 
day, requires that the soul be rebaptized with larger 
and still larger measures of love. 

Encouragement is given in the word of God to de¬ 
sire and expect these blessings. The apostle, in the 
first chapter of Phillipians, says : ” And this I pray, 
that your love may abound yet more and more in 
knowledge and in all judgment; that ye may ap¬ 
prove things that are excellent; that ye m$y be sin¬ 
cere and without offence till the day (of Christ; 
being filled with the fruits of righteousness, which 
are by Jesus Christ, unto the glory and praise of 
God.” 


CHAPTER XIII. 

PERFECTING HOLINESS, CONTINUED.-THE DEVEL¬ 

OPMENT OF OUR VIRTUES AND GRACES. 

Virtues and graces are moral excellencies of 
character, or those qualities in the individual which, 
by the law of God, and by common consent,'are ap¬ 
proved as right and good. The terms which express 
them are sometimes used interchangeably, and often 
indiscriminately. When both are expressed by the 
same terms they must of necessity be used inter¬ 
changeably; but terms which express virtues only, 
and those which express graces only should be prop¬ 
erly distinguished from each other. 

Virtues as distinguished from graces are internal 
moral qualities, or moral qualities existing in the 
mind and heart. Graces are the outward mani¬ 
festation of those qualities, or the exhibition of them 
in the life and actions. In other words graces are 
the outward manifestation of inward virtues. This 
distinction will be more obvious by enumerating 
them, and placing them in contrast. The 
enumeration here given is in the order in which 
they are found in the Catholic and Episcopal Con¬ 
fessions of Faith. 

The three theological virtues are Faith, Hope, 
and Charity. 


THE LIVING WAY. 


201 


The four cardinal virtues are Prudence, Justice * 
Fortitude, and Temperance. 

The seven deadly sins are Pride, Covetousness, 
Lust, Anger, Gluttony, Envy, and Sloth. Their* 
opposite virtues are Humility, Liberality, Chastity, 
Meekness, Temperance, Brotherly kindness and 
Diligence. 

The fruits of the Spirit as recorded in Gal. 5 122, 
23, and 2 Pet. 1 15-7, are love, joy, peace, long suf¬ 
fering, gentleness, goodness, faith, virtue, knowl¬ 
edge, meekness, temperance, patience, godliness, 
brotherly kindness and charity. 

By carefully considering each of these terms, in 
connection with the preceding definition of the dis¬ 
tinction between virtues and graces, it will be seen 
that some express virtues only, some express graces 
only, and others express both : for example ; justice 
and faith are exclusively virtues, meekness and 
gentleness are not virtues, but graces. It is difficult 
to distinguish them all absolutely, for the reason 
that many of them have so long been used indis¬ 
criminately that they convey to the mind the idea of 
both virtues and graces ; but we may venture to of¬ 
fer a classification which will perhaps be generally 
approved. 

The terms which express virtues only are, justice, 
godliness, faith, hope, love, patience, long .suffer¬ 
ing, humility, and goodness : The terms which ex¬ 
press graces only are meekness, gentleness, kind¬ 
ness, and charity : Those which express both vir- 


202 


REDEMPTION. 


tues and graces are prudence, fortitude, diligence, 
temperance, and chastity* 

Knowledge, peace, and joy, although fruits of 
the Spirit, Cannot properly be classed as either vir¬ 
tues or graces ; but are states or conditions of being* 
The graces of meekness, gentleness, kindness, 
and charity, are the manifestations of the virtues, 
humility, patience, goodness, and love. 

Faith, Hope, and Love, are the three leading vir¬ 
tues from which all other virtues and graces spring. 
Faith and love have been considered separately, 
and at length, because they are of all others the 
most important: the rest, like the branches and 
twigs of a tree, will continue to develop as long as 
the roots and trunk are sound. 

In justification all the virtues and graces which 
have been enumerated exist in the soul, but not to 
the exclusion of all opposite evil qualities. In sanc¬ 
tification they exist in their purity ; that is, to the en¬ 
tire exclusion of all their opposites. In perfecting 
holiness the measure of each is from time to time 
enlarged. 

All moral development depends upon the same 
general principles. The method through which 
an experience of saving grace is gained is the 
method through which it is developed. To know 
the rule and put it in practice will secure the ex¬ 
perience ; to walk by the same rule and mind the 
same things will ensure its develpment. It will be 
remembered that the preparatory experiences lead¬ 
ing to justification and sanctification contain four 


THE LIVING WAV. 


20 ^ 

pre-requisites; namely, enlightenment, conviction, 
consecration, and faith. Hence, the entrance into 
those experiences by which our virtues and graces are 
developed contains the same pre-requisites. But 
while there are no exceptions to the method in 
which experiences are received or developed, 
various are the means by which conviction is pro¬ 
duced, and numerous the mediums through which 
blessing is imparted. We may, for example, be 
convicted of the need of more humility by coming 
in contact with persons who are more humble than 
ourselves, by reading the experiences of others, by 
the teachings of the written word, or by suffering 
strong temptations to pride, as well as by the im¬ 
mediate conviction of the Spirit; and greater 
degrees of humility may be imparted through 
providential circumstances of an humbling nature, 
as well as through the medium of direct blessing. 

When by any means we become convicted of the 
need of an enlarged measure of any virtue or 
grace, it is our duty at once to seek it definitely 
and particularly. Particular blessings never come 
in a general way. The Psalmist says: ''One 
thing have I desired of the Lord, that will I seek 
after.” We must seek earnestly for the blessing 
we desire, and walk in all the light which may be 
revealed concerning it. If we discover no particu¬ 
lar points to be met by way of consecration, we will 
be required at least to place ourselves definitely in 
the hands of the Lord that the experience may be 
wrought in us, in whatever way he may ordain : 


REDEMPTION. 


204 

believing implicitly that we shall receive it, and 
waiting for it with patient yet earnest expectation. 
It may be conferred instantly, through the immedi¬ 
ate operation of the Spirit, or indirectly, through 
some providential means. 

A life of holiness does not consist merely in the 
enjoyment of certain beatitudes. Those who per¬ 
sist in the endeavor to maintain what they esteem 
to be desirable frames of mind, not only fail to 
realize them, but soon cease to be progressive, 
and become vague and indefinite in their exper¬ 
ience. The most desirable condition of mind possi¬ 
ble arises from that complete resignation to the will 
of God, which at all times cheerfully accepts the 
existing condition as of divine appointment. It is 
true there are certain conditions which are un¬ 
changeable. Our love and joy and peace will be 
permanent, and all the fruits of the Spirit will con¬ 
stantly abide within us; but these conditions are 
compatible with a great variety of experiences. 
The apostle gives us a list of paradoxes which are 
altogether consistent with a state of sanctification, 
and are frequently realized in perfecting holiness. 
He says: We are troubled on every side, yet not 
distressed; we are perplexed, but not in despair; 
persecuted but not forsaken ; cast down, but not de¬ 
stroyed.” Here are some of the very means by which 
our virtues and graces are exercised, and through 
which they are developed. 

If fully submitted to the leadings of the Spirit we 
Will not be always learning the same lesson, but 


THE LIVING WAY. 


205 


will have that diversity of experience best calcu¬ 
lated to develop a symmetrical Christian char¬ 
acter. At one time the subject of love will be 
especially prominent; and at another, the subject 
of faith, or patience, or meekness, or long suffer¬ 
ing. We will be exercised first and most fre¬ 
quently with regard to that particular point in our 
experience which is most defective. And as we 
advance, point after point will be brought before us 
in its proper order, and the lesson on a single point 
will sometimes be greater than all the combined 
experiences of the past. 

It would be pleasing and perhaps profitable to 
trace out separately the development of each virtue 
and grace; but to do so would extend the limits of 
this outline far beyond the original intention. With 
only a few examples for the purpose of illustrating 
the rule, its further application must be left to those 
who are personally interested in their own advance¬ 
ment. 

Humility is the chief virtue. All true Christians 
are humble ; but a greater degree of humility is 
imparted in sanctification than in justification ; and 
in comparing two sanctified souls one may have 
more humility than the other. Holiness does not 
destroy individuality, but there is a large measure of 
the life of self connected with our individuality even 
after we are sanctified, which disappears as we con¬ 
tinue to descend into the depths of humility. In 
obtaining an experience of sanctification the contest 
is between Christ and sin , in perfecting holiness it 


2o6 


REDEMPTION. 


is between Christ and self. If we have not yet 
experienced a sfecial death to self since we were 
sanctified, it is a lesson still before us. And if we 
have we find no difficulty in remembering the 
words of John the Baptist concerning Christ; " He 
must increase, but I must decrease.” The most 
wonderful lesson of self abnegation on record is 
the example of Christ washing his disciples feet. 
He who has attained to the spirit of this experience 
is prepared to serve his Master, willingly and 
gladly, in the humblest capacity : knowing that "the 
servant is not greater than his lord ; neither he 
that is sent greater than he that sent him.” 

foy is the highest emotion. "The joy of the 
Lord is our strength.” Therefore our strength will 
increase with the increase of joy. We cannot be 
joyful at will; and assumed joy is a mockery : but 
we may so rejoice in the Lord, that our joy shall 
continually increase. There is a marked distinction 
between joy and rejoicing. One is an emotion, the 
other is an act. Joy is an emotion of delight. Re¬ 
joicing is the act of expressing joy, or of offering 
praise. Joy may be realized without being ex¬ 
pressed ; and the act of rejoicing may be performed 
without realizing joy. Are we convicted that we 
need an increase of joy? Then let us consecrate 
ourselves to rejoice. It is a strange misconception 
of duty and privilege to suppose that we are under 
no obligation or have no right to rejoice except 
when we experience an overflow of joy. Accept¬ 
able praise may be offered to God for various other 


THE LIVING WAY. 


207 


scriptural reasons. It is written: "Great is the 
Lord, and greatly to be praised. O that men would 
praise the Lord for his goodness, and for his won¬ 
derful works to the children of men. Rejoice in the 
Lord, O ye righteous; for praise is comely for the 
upright. Rejoice that your names are written in 
heaven. Rejoice evermore, pray without ceasing, 
and in everything give thanks.” In these 
passages, the greatness and goodness of the Lord ; 
and the Lord himself, are all mentioned as incen¬ 
tives to rejoicing. The apostle does not say, Sor¬ 
rowful, yet always joyful; for that would be a con¬ 
tradiction of terms : but he says, "Sorrowful, yet al¬ 
ways rejoicing.” Whatever else it was which then 
caused him to rejoice it was not joyous sensations* 
We may not always be joyful, but we may always 
rejoice. To offer praise in an unconsecrated or an un¬ 
believing state would not only be valueless, but would 
be an abomination unto the Lord; but when we are 
wholly the Lord’s, to rejoice, and offer him the fruit 
of our lips, even praise and thanksgiving, upon the 
basis of a true faith, even when we realize no joyous 
emotions, is frequently as much a means of grace as 
prayer; and places us in that moral attitude where 
enlarged measures of joy can come down upon us 
and spring up within us. If we would have the 
everlasting joy, we must rejoice evermore. As 
lightning is conducted to the earth by currents of 
rarified air, so the joy of the Lord descends unceas¬ 
ingly into the heart from whose altar the offering of 
praise continually rises as incense to the throne of 


20 8 


REDEMPTION. 


God. It is written: "Thou meetest him that re- 
joiceth and worketh righteousness, those that re¬ 
member thee in thy ways.” If you are upright and 
obedient, keep the doxology on your lips, and God 
will keep the benediction in your soul. 

Meekness is the greatest grace. It is the chief yet 
the rarest ornament of Christian character. It can 
neither be assumed nor cultivated. The semblance 
of it may be obtained by obedience to the rules of 
etiquette, but the counterfeit is easily detected. To 
appear graceful is an art which may be studied ; but 
the exhibition of Christian graces is the involuntary 
expression of inherent virtues. As all graces are 
the offspring of virtues, the enlargement of any grace 
must be sought through its corresponding virtue. 
If we are convicted of the need of more meekness 
we must seek a greater degree of humility. To 
strive after meekness by assuming a demure and 
sanctimonious manner, or by using derogatory ex¬ 
pressions against ourselves for the purpose of ap¬ 
pearing unconscious of the gifts which God has be¬ 
stowed upon us, is worse than useless. If not done 
ignorantly it is sheer hypocrisy ; and is one of the 
surest indications of spiritual pride. Continue to 
seek after more and more humility, and the grace 
of meekness will be proportionately manifest. 

It should not be forgotten that the rule laid down 
for the development of our virtues and graces relates 
only to the mode of procedure on our part, and has 
nothing to do with God’s methods of accomplishing 
results ; which may be either direct or providential. 


THE LIVING WAV. 


209 


The direct method is to impart a greater degree of 
any virtue or grace by the immediate operation of 
the Holy Spirit. The providential methods are as 
manifold as the providences of God. We are ever 
prone to expect results through the immediate 
operation of the Spirit; but in many instances 
they are wrought out by the more tedious process 
of trials. 

The ministration of suffering is one of God’s 
chosen methods. God is not the author of evil; 
but since it has been introduced into the world he 
is pleased to display the superiority of salvation by 
permitting its existence and operation as a means 
of grace. This is strikingly true with regard to 
physical suffering. In itself it is evil and only evil. 
Directly or indirectly, it is one of the effects of trans¬ 
gression from which we expect eventually to be 
delivered, and from which we may sometimes be 
delivered in our present state; but not always. It 
Is not possible in every affliction to exercise faith 
for immediate deliverance. In looking to the Lord 
for help we sometimes hear him say, w Behold, I 
have refined thee, but not with silver; I have 
chosen thee in the furnace of afflictionand we 
discover his intention is not to deliver, but to try 
us. Knowing his will, if we passively submit to 
the ordeal, and glorify God in the fires, we shall 
find our graces rapidly and wonderfully developed ; 
and having the form of the Fourth with us as we 
walk in the midst of the flames, we can triumphantly 
14 sing. 


210 


REDEMPTION, 


“Though in affliction’s furnace tried, 

Unhurt, on snares and death I’ll tread ; 

Though sin assail, and hell, thrown wide. 

Pour all its flames upon my head ; 

Like Moses’ bush I’ll mount the higher. 

And flourish, unconsumed, in fire.” 

God, in his wise designs, often permits his chil¬ 
dren to pass through seasons of extreme and pro¬ 
tracted physical and soul suffering. And in their 
affliction they exhibit degrees of grace which were 
hot manifest under ordinary' circumstances, and 
which perhaps could have been developed in no 
other way. As their physical powers are wasted, 
or their fondly cherished human hopes are crushed, 
they reveal the hidden beauties of their heavenly 
nature; 

“And from their stricken, bleeding heart. 

They, like the plants that throw 
Their fragrance from the wounded part, 

Breathe sweetness out of woe. ” 

But whether the work of grace is carried for¬ 
ward by the direct blessing of God, or by any of 
his various providential methods, we learn ere long 
that perfecting holiness is a process of enlargement, 
through a succession of definite, conscious exper¬ 
iences. 


CHAPTER XIV. 

PERFECTING HOLINESS, CONTINUED-THE INCREASE 

OF OUR KNOWLEDGE. 

Knowledge must be commensurate with grace 
in order to a symmetrical development of Christian 
character. The heightening of any -one power of 
our nature requires the heightening of every other 
power, to avoid deformity. Disproportionate devel¬ 
opment is disastrous to true religion. Deficiency in 
grace tends to formalism, deficiency in knowledge to 
fanaticism. The equilibrium of the head and heart 
must be maintained. We are exhorted to grow in 
grace and in the knowledge of our Lord and 
Saviour Jesus Christ. One relates to the enlarge¬ 
ment of the heart, the other to the enlightenment of 
the mind. Both are alike essential. It is not knowl¬ 
edge in general, but knowledge of a particular 
kind which the Scriptures condemn. The apostle 
in declaring that the wisdom of this world is foolish¬ 
ness with God did not refer to that wisdom which is 
the embodiment of scientific and practical truth, but 
to that worldly wisdom which devised and accepted 
human theories of religion, and failed to recognize 
the atonement of Christ, and the preaching of the 
cross, as the divinely appointed means of salvation. 
Such wisdom is indeed foolishness. Mere theories, 
however plausible, are utterly useless unless it can 


212 


REDEMPTION. 


be demonstrated that they are true ; but facts either 
in science or religion are of intrinsic value. Human 
knowledge is desirable, divine knowledge is indis¬ 
pensable. It is written: "My people are de¬ 
stroyed for lack of knowledge.” But Solomon 
says, "A wise man is strong, yea, a man of knowl¬ 
edge increaseth strength.” 

"It is the will of God,” says Dr. Clarke, "that 
Christians should be well instructed ; that they 
should become wise and intelligent , and have their 
understandings well cultivated and informed. 
Sound learning is of great worth, even in religion : 
the wisest and the best instructed Christians are the 
most steady and may be the most useful. If a man 
be a child in knowledge, he is likely to be tossed to 
and fro and carried about by every wind of doctrine ; 
and often lies at the mercy of interested, designing 
men : the more knowledge he has the more safe is 
his state. If our circumstances be such that we 
have few means of improvement, we should turn 
them to the best account. 'Partial knowledge is 
better than total ignorance : he who cannot get all 
he may wish, must take heed to acquire all he can/ 
If total ignorance be a bad and dangerous thing, 
every degree of knowledge lessens both the evil and 
the danger. It must never be forgotten that the 
Holy Scriptures are capable of making men wise 
unto salvation, if read and studied with faith in 
Christ.” Com. p. 458. 

Advancement in knowledge is essential to con¬ 
tinued growth in grace. When Paul had heard 


THE LIVING WAY. 


213 


of the faith of the saints at Colosse, and their love 
in the Spirit, he prayed that their knowledge also 
might be increased, and expressed to them his 
desire in these words: "For this cause we also, 
since the day we heard it, do not cease to pray for 
you, and to desire that ye might be filled with the 
knowledge of his will in all wisdom and spiritual 
understanding ; that ye might walk worthy of the 
Lord unto all pleasing, being fruitful in every good 
work, and increasing in the knowledge of God.” 
Col. 1 19, 10. He prayed also for the Phillipians, 
that their love might abound more and more in 
knowledge and in all judgment . 

As we continue to advance in knowledge we will 
obtain a more perfect understanding, 

1. Of the leadings of the Spirit. That we 
should be led by the Spirit in all things, great and 
small, is incontrovertible; for it is written, "As 
many as are led by the Spirit of God, they are the 
sons of God.” But false conclusions are frequently 
drawn from correct premises. Serious and even 
fatal mistakes have been made by a wrong applica¬ 
tion of this rule; to avoid which we should 
acquaint ourselves thoroughly with the various 
methods of the Spirit’s operation, and in all impor¬ 
tant matters expect a confirmation of our leadings 
by the correspondence of several methods. 

The assertion that God leads us by his word, by 
his Spirit, by our reason and by his providence, 
may be sufficiently plain for general purposes; for 
it is true we receive a knowledge of his will in 


214 


REDEMPTION. 


each of these ways; but this form of the statement 
is objectionable, because it is open to the supposi¬ 
tion that only one of these methods is the leading of 
the Spirit. It may be relieved of this objection by 
placing it in the following form : 

The leadings of the Spirit are four-fold. i. 
Through the medium of the word : 2. Through 

the medium of our sensibilities: 3. Through the 
medium of our reason : 4. Through the medium 

of his providence. 

The leadings of the Spirit through the medium 
of the word are, first, the application of plain 
truths, or general principles, to the natural under¬ 
standing. The written word, having been in¬ 
spired by the Holy Ghost, contains the mind and 
will of God. Many of its teachings are so plain 
that they cannot be misinterpreted, and these are 
to be accepted and obeyed without hesitation. It 
requires no special illumination to understand the 
Ten Commandments. A "Thus saith the Lord” 
is the mind of the Spirit, and needs no confirma¬ 
tion. But all the Scriptures are not equally plain. 
Although some parts are apparent to the natural 
understanding, others must be spiritually discerned. 
The failure to recognize this distinction is the chief 
cause of the endless diversity of opinions concern¬ 
ing their teachings. In the writings of Paul are 
some things which the apostle Peter tells us are 
hard to be understood, which they that are unlearned 
and unstable wrest, as they do also the other 
Scriptures unto their own destruction. And Paul 


THE LIVING WAY. 


215 


says, "We speak wisdom among them that are 
perfect: yet not the wisdom of this world, nor of 
the princes of this world, that come to naught; but 
we speak the wisdom of God in a mystery, even 
the hidden wisdom which God ordained before the 
world unto our glory. Which things also we 
speak, not in the words which man’s wisdom 
teacheth, but which the Holy Ghost teacheth; 
comparing spiritual things with spiritual. But the 
natural man receiveth not the things of the Spirit 
of God : for they are foolishness unto him ; neither 
can he know them, because they are spiritually 
discerned.” It is evident from these passages that 
there are nvvsteries in the word which cannot be 
discerned by the natural man, and are revealed 
only by the teaching of the Spirit. Therefore the 
leadings of the Spirit through the medium of the 
word are, secondly, the revelation and application 
of the mysteries of the word, to those who are 
spiritually minded, by the special illumination of 
the Holy Ghost. 

The leadings of the Spirit through the medium 
of our sensibilities are, first, a definite sense of con¬ 
viction of duty, or of the truth of that which is 
brought before us, produced by the Spirit either 
through the written word or by thoughts directly 
suggested to the mind. Secondly, a special sense 
of blessing, or the direct contact of the Holy Spirit 
with our sensitive nature ; or in other words, the 
felt presence of the Spirit in the soul producing a 
strong impression and exerting a powerful influence 


216 


REDEMPTION. 


in favor of that which is presented to the mind as 
truth or duty. 

The leadings of the Spirit through the medium of 
our reason are, first, the suggestions by the Spirit 
of thoughts to the mind which are self-evident; that 
is, which are plain to our natural understanding or 
common sense. Secondly, suggestions which are 
above the ordinary range of our understanding, 
but made plain to the mind by a special illumina¬ 
tion of the Spirit, through which we are persuaded 
that they come directly from God. 

The providential leadings of the Spirit, are, those 
unforeseen and extraordinary circumstances which 
occur in the course of our lives, at times when it 
has been impossible by any of the usual methods to 
obtain a knowledge of the will of God concerning 
us, and which are of such a character as to deter¬ 
mine and control our actions. 

The felt presence of the Spirit in the soul, strong¬ 
ly influencing us in favor of that which is presented 
to the mind as truth or duty, is regarded as the 
special leading of the Spirit. And to be subject to 
this leading is, according to the common accepta¬ 
tion of the term, to be led by the Spirit. It is the 
most satisfactory method, because it is the most 
comprehensive, the least likely to be misunderstood 
or counterfeited, and consequently the nearest ap¬ 
proach to certainty. Yet even this may be imitated 
by a false manifestation. In all important matters, 
therefore, we should wait until we obtain a confir¬ 
mation of our leadings by the harmony of several 


THE LIVING WAY. 


217 


methods. The danger lies in accepting and fol¬ 
lowing one method to the exclusion of all others. 
Some sincere professors of religion follow only their 
natural reason, and the letter of the word ; some are 
guided altogether by sensible manifestations, or 
what they believe to be the movings of the Spirit; 
some follow mental illuminations or revelations; 
while others depend alone upon providences. The 
first class, however moral, either never had a knowl¬ 
edge of revealed religion or have lost it, and are dead 
in the letter. The second class are in danger of 
being deceived by false manifestations. The third 
are liable to follow their own vain imaginations, or 
the delusions of the devil; and the fourth have real¬ 
ly no guide, and are merely the creatures of cir¬ 
cumstances. 

In seeking divine direction we should submit our¬ 
selves wholly to God, willing to receive the knowl¬ 
edge of his will in whatever way he may be pleased 
to reveal it; having but one request —that his will 
may be made flain, and but one purpose —to obey. 

When our duty is self-evident, or may be deter¬ 
mined by the plain letter of the word, it is presump¬ 
tion t© ask for further evidence. To reject ordinary 
methods and expect extraordinary ones is tempting 
God. Real light from God by any one method will 
always harmonize with light by every other method. 
There is perfect consistency also in the use of these 
methods. The rule of the Spirit’s leading is, ordin¬ 
ary methods in ordinar} r things, extraordinary meth¬ 
ods in the revelation of the deep things of God. 


REDEMPTION * 


21 8 

We are not from this to conclude that in the ordin- 
ary concerns of life we are simply to take our own 
way, and lean unto our own understanding. Far 
from it. This is precisely the way of the worldling 
and the formalist. We are to be led by the 
Spirit in all things, even the most minute. We are 
to commit our ways unto the Lord, expecting that 
he will direct our paths. But persons in becoming 
acquainted with God’s extraordinary methods some¬ 
times forget his ordinary methods, and in narrow¬ 
ing down to one way soon fall into confusion or the 
snare of the devil. Many duties connected with 
the various positions in life are self-evident. The 
mother, for example, does not need a new revela¬ 
tion daily to teach her to care for her babe, or her 
little children, or to prepare food for her household, 
or to discharge any of the domestic duties which 
make home comfortable and desirable. Nor does 
the farmer need the special manifestation of the 
Spirit repeated daily to know whether he shall care 
for his stock, or repair his fences, or cultivate his 
fields. And the same is true of the particular 
duties of the merchant, the mechanic, the states¬ 
man and the minister. • 

In addition to that which is self-evident, the Bible 
is full of plain practical teachings concerning our 
duty in every relation in life. To seek for special 
revelations to determine whether we ought to dis¬ 
charge the various social, civil, and religious duties 
enjoined upon us in the word, proves conclusively 
one of two things ; either that we do not understand 


THE LIVING WAY. 21 9 

the Use of our Bible, or that we are prepared to re¬ 
ceive light contrary to it. 

We should, at the beginning of every day, com¬ 
mit ourselves to God, asking for divine direction ; 
and then, unless something special is clearly re¬ 
vealed, devote ourselves at once to the plain duties 
of our particular calling ; believing that if it is the 
will of the Lord to change the time or order of our 
regular duties, or call us to go upon any special er¬ 
rand of love or mercy, he will reveal it to us by his 
Spirit. When we are fully submitted to God, and 
are in constant communion with him, we will be 
able to hear the gentle whispers of his voice, and 
shall realize that in all the minutia of life we are di¬ 
vinely directed. If at any time it is the purpose of 
God to change our lot in life and place us in some 
new relation, we will be awakened to a knowledge 
of the fact, by the special manifestation of his Spirit, 
by the teachings of his word, or by the openings of 
his providence. 

In minor matters we are generally led by the 
quiet assurance of the Spirit acting in harmony 
with our reason. It is written: "The meek will 
he guide in judgment.” There is a certain limit 
within which unless we exercise our own reason 
we will be left to act without reason. 

In all important matters we should expect the 
correspondence of the word and the Spirit, in har¬ 
mony with our sanctified judgment and the provi¬ 
dence of God. 

Special providences may be expected when God 


220 


REDEMPTION. 


is pleased to withhold from us the knowledge of 
his will in every other way. 

Our leadings, if we would determine whether 
they are of God or not, should be subjected to the 
following tests ! 

First. If we receive what we believe to be light 
through the special application of some portion of 
Scripture, we should wait for the answer of the 
Spirit within us, confirming it with special blessing. 

Second. If we receive what we believe to be 
light through special blessing, we should wait for 
the confirmation of the written word. 

Third. If we believe we have received the cor¬ 
respondence of the word and the Spirit on that 
which is presented as light, we should still con¬ 
sider whether it is consistent with that which is self- 
evident and in harmony with the general tenor of 
Scripture teaching. 

Fourth. If we obtain the three-fold harmony of 
the word, the Spirit, and our sanctified judgment, 
we may know assuredly that our light is from the 
Lord, and may confidently expect the openings of 
providence. And although at the time all the cir¬ 
cumstances may be against us, and the difficulties 
appear to be insurmountable, if we go steadily for¬ 
ward in the steps that are indicated, the seas will 
give way before us, the mountains will become 
plains, and we shall be brought safely through to a 
successful issue. 

In becoming experimentally acquainted with the 


THE LIVING WAY. 


221 


leadings of the Spirit we will necessarily obtain 
greater knowledge, 

2. Of the devices of Satan. However great 
the wisdom and power of Satan may be he is only 
a finite being, and consequently all his attributes 
are limited. He is further limited also in the exer¬ 
cise of these attributes by being confined to the 
single object of endeavoring to Counteract the oper¬ 
ations of the Holy Ghost: hence, however un¬ 
limited and diversified his operations appear to be, 
by a close observance of the Spirit’s methods, they 
may be brought forth from the confusion with 
which he would cover them, and be reduced to 
such order that we need not be ignorant of his 
devices. 

It has been observed that the leadings of the 
Spirit are four-fold .* through the medium of the 
word, through our sensibilities, our reason, and the 
providence of God; and as Satan’s sole object is to 
counteract the operations of the Spirit, all his vari¬ 
ous devices must be included within the limit of 
these four methods; and their negatives may be 
classed under the following general heads : 

First. False doctrines. Second. False manifes¬ 
tations. Third. False light. Fourth. False prov¬ 
idences. Whatever therefore comes in contact with 
us as Christians, from arty source, good or evil, 
relates either to doctrine, sensation, perception 
or outward circumstances ; and by being classed, 
under one of these divisions may be brought to 


REDEMPTION* 


2*2 

the particular tests which we apply to prove the 
leadings of the Spirit. 

False doctrines may be detected either by their 
disagreement with the plain language of Scripture, 
or by failing to receive the endorsement of 
the Spirit. For example: All works and sacri¬ 
fices which are offered as a substitute for the vicari¬ 
ous sacrifice or atonement of Christ are contrary to 
the plain letter of the word, and Consequently are 
antichrist. This truth is so plain that even the as¬ 
sertion of it would seem unnecessary were it not 
true that many professed Christians in every denom¬ 
ination fail to understand the way of salvation by 
faith, and are trusting in works of righteousness or 
deeds of benevolence as their only hope of salvation ; 
while the entire Roman Catholic church offers an¬ 
other sacrifice than that offered by Christ upon the 
Cross, every time they elevate the Host in celebrat¬ 
ing grand Mass. The failure to discern Christ as 
the only and all-sufficient sacrifice occasionally leads 
to the extreme of heathenism, the offering of human 
sacrifices; as in the case of C. F. Freeman, a mail 
Carrier, of PoCasset, Mass., an Adventist, who on 
the first of May, 1880, offered his little five year old 
daughter as a sacrifice to God. He said it was re¬ 
vealed to him by the Lord that he should sacrifise 
her, and declared that she would rise again in three 
days. He had previously told a neighbor that he 
Would make known the revelation on that day and 
offer orthodox sacrifices. In the afternoon a number 
of Adventists assembled at his house, but the child 


THE LIVING WAY. 


had then been killed. The little one was transfixed 
with a knife and her blood poured out upon a table 
improvised as an altar. He afterward locked and 
barred his doors and windows, threatening violence 
to any that might enter, and alone with the dead 
child began to perform horrible incantations, which 
he expected would in three days result in her res¬ 
urrection. He carried the mail that day as usual, 
showing no signs of insanity. His wife likewise 
Was so infatuated that she consented to the terrible 
deed, and while in jail, after their arrest, wrote to 
her sister a most touching and melancholy letter ex¬ 
pressing the suffering they had endured in bringing 
their faith to such a trying test, and the overwhelm¬ 
ing disappointment which followed the result. The 
fact that the parties to this heartrending occurrence 
were in other respects sane, proves to what extremes 
of fanaticism sincere but misguided persons may go* 
This instance contains three out of four of the 
elements of false leadings: false doctrine, false 
manifestations, and false light; any of which might 
have been detected by comparing them with the 
plain letter of the word. Before the coming of 
Christ, when the world was looking forward to the 
offering of a human sacrifice, there might have 
been a shadow of consistency in such a thought 
but since the fulness of time has come, and Christ, 
as the atoning sacrifice, has offered himself once 
for all , all other sacrifices have ceased, and there 
remaineth now no more offering for sin. This is 
expressly taught in the tenth chapter of Hebrews i 


224 REDEMPTION« 

and whoever could seriously entertain impressions 
or pretended revelations contrary to it might be ex¬ 
pected to plunge into any delusion. 

The elevation of the Host, or the pretended 
repetition of the crucifixion of Christ, although dis¬ 
connected from the sacrifise of human life, is a 
heresy of precisely the same nature. An interest¬ 
ing account of the reply of a Protestant lady to the 
boast of a Catholic priest, that "in the Host the 
Catholics have a sacrifice, while the Protestants 
have none,” was published in the New York 
Evangelist, Dec., 1866. In a lecture delivered to 
the Protestants at Leavenworth City, about that 
time, on the subject of the Host, by a Jesuit priest 
named Samarius, the lecturer said, Martin Luther, 
having been beaten in an argument with the Devil, 
yielded the worship of the Host, and taught this 
fatal omission to the Protestants, and for this reason 
they are to-day without a sacrifice. You Protes¬ 
tants, said he, are the only people under heaven of 
whom this can be said. Why, the Jews had a 
sacrifice, even the heathen had a sacrifice, and we 
have this , pointing to the Host; but you Protes¬ 
tants have no sacrifice. What sacrifice have you 
Protestants? What sacrifice have you Protestants? 
Was again triumphantly asked : when, to the aston¬ 
ishment of the audience, and the utter consterna¬ 
tion of the priest, a voice, which was distinctly 
heard in every part of the church cried out, Jesus 
Christ, crucified once for all! 

False doctrines which cannot be immediately 


THE LIVING WAY. 


225 


discovered by the letter of the word may be de¬ 
tected by the fact that they fail to receive the 
endorsement of the Spirit. When a doctrine is 
presented to us for the first time, we should not 
only try it by the word, but after it appears to pass 
that test, should withhold our decision in its favor 
unless the endorsement of the Spirit is obtained. 
And if we would be safe we will reject all doctrines 
that fail to receive it, knowing that the Holy Spirit 
within us will always answer to the truth. It is a 
remarkable fact, apparent to all who enjoy experi¬ 
mental religion, that those who hold essential errors 
in doctrine are void of the Spirit. And this is true 
of societies as well as of individuals. The 
absence of the Spirit, and a pervading sense of 
death, are peculiarly noticable in all such assem¬ 
blies. It is an assertion which defies successful 
contradiction that neither Materialism, Spiritualism, 
Unitarianism, Universalism, nor the doctrine of 
annihilation ever yet received the endorsement of 
the Holy Ghost. Materialists, and Unitarians, and 
many among the other systems mentioned openly 
deny the personality of the Holy Ghost. These of 
course lay no claim to any such endorsement. Of 
the rest, a few who have once held orthodox views 
and have known the power of the Spirit still claim 
to retain it. If there should be some of this class 
who yet have a measure of the Spirit, the}^ will do 
well to compare carefully their present with their 
past experience, and answer as before God 
whether thev now have the power they once en- 


226 


REDEMPTION« 


joyed, and whether they ever received the endorse¬ 
ment of the Spirit on any of these doctrines : and those 
who believe they have will still do well to consider 
critically the difference between the 'patience of the 
Spirit which lingers with them while there is hope 
of their recovery from error, and the power of the 
Spirit which endorses the truth ; and also the differ¬ 
ence between a manifestation which may come 
from an evil source, and the manifestation of the 
Holy Ghost. 

False manifestatio7is are not easily detected by 
their immediate effect upon the physical senses, nor 
by the particular demonstrations exhibited ; for the 
reason that they are intended to be exact imitations 
of the genuine, and do closely resemble them. 
Both good and evil spiritual powers act upon the 
physical system like strong stimulants, producing 
an exhilerating or intoxicating effect. Zechariah* 
in prophesying of those who in the following dis¬ 
pensation should be filled with the Spirit, said they 
should make a noise as through wine. And when 
the Spirit was poured out upon the disciples on the 
day of Pentecost it was supposed by some that they 
were drunken, because they acted as though they 
were filled with new wine. The particular demon¬ 
strations under such influences will differ accord¬ 
ing to the constitution of different individuals. 
Nature has provided various outlets or safety 
valves, such as weeping, laughing, shouting, leaping* 
or dancing, by means of which the system is re¬ 
lieved of excess power. Any extraordinary in- 


THE LIVING WAY. 


227 


fluence will discover these outlets. One who 
Would weep, or laugh, or shout, under the in¬ 
fluence of natural stimulants would do the same 
under an equal measure of power from an evil 
source or from the Spirit of God. Hence, as mani¬ 
festations of a similar kind may be produced by 
any extraordinary influence, and-as they vary ac¬ 
cording to the difference in the degrees of power 
realized and the characters of the persons affected, 
they cannot indicate with certainty the nature of 
the power which produces them. In order there¬ 
fore to determine whether our manifestations are 
true or false we must consider the character of the 
power which actuates us, and the moral effect pro¬ 
duced. 

Manifestations may come from three sources: 
from the Holy Spirit, from evil spirits, and from 
our own spirit. We may know from which of 
these sources they come by certain characteristics 
which accompany them. When manifestations are 
produced by the immediate operation of the Holy 
Ghost they are always accompanied by the virtues 
and graces of the Spirit, such as love, joy, peace, 
longsuffering, gentleness, and goodness; and are 
never associated with an unkind, proud, or bitter 
spirit. Manifestations which come from evil spirits 
are characterized by the opposite elements. The 
subjects of such influences, if candid, will exhibit a 
restless, arrogant, impatient, or malicious spirit: if 
insincere, they may affect the semblance of any or 
all of the virtues and graces, but will rarely be 


228 


REDEMPTION. 


able to conceal the evidences of hypocrisy. Mani¬ 
festations which come from our own spirit will be 
accompanied by the leading propensities of our 
own nature, such as vanity, pride, or self-will. 

It should be observed in this connection, that as 
both good and evil powers operate through the 
medium of the human spirit, persons who are not 
fully saved may exhibit even under real blessing a 
measure of their own unsanctified nature. Per¬ 
sonal characteristics are frequently brought to light 
under blessing which are not apparent when the 
spirit is at rest, and which would not otherwise be 
supposed to exist. Sincere persons, upon making 
this discovery, sometimes become discouraged. 
Surprised and mortified by the sudden revelation 
of undesirable traits, they are tempted to cease 
entirely from receiving blessing lest they should 
have further cause for humiliation ; or if they fail 
to discern that the characteristics which accom¬ 
pany the blessing are partly their own they may 
attribute their manifestations to an evil source and 
reject them altogether. A little experience will 
enable us to determine whether the characteristics 
that accompany a manifestation belong to the 
power which produces it, or are latent characteris¬ 
tics of our own ; and in no case should we refuse 
to submit to the blessing of the Lord through fear 
of what it may bring to the surface, knowing that 
the power which reveals is the only power which 
can eradicate; and the more frequently we are 
blessed the sooner we shall be transformed. 


THE LIVING WAY. 


229 


The ?noral effect produced by spiritual manifes¬ 
tations is the surest evidence of their origin. The 
subjects of them will speedily partake of the nature 
of the actuating power. Persons under . genuine 
blessing will exhibit more and more of the Christ- 
like character. They will increase in the spirit of 
love, in the bowels of compassion, in gentleness 
and tenderness, in meekness and lowliness of 
heart. Persons under the influence of evil spirits 
will exhibit, while under special manifestation, the 
prominent characteristics of the spirits which con¬ 
trol them. In the intervals of manifestation they 
will usually, at first, appear dejected and unsocial, 
then morose or melancholy, and often, at last, 
totally insane. Those who are actuated by the 
circumstantial excitement of their own spirit will 
exhibit the leading propensities of their own un¬ 
saved nature, and develop more and more of the 
life of self. 

False light generally runs in the channel of 
visions and revelations. Satan may come to the 
humblest and most devoted Christian as an angel 
of light; by illuminating the mind to an extraordi¬ 
nary degree, and introducing new and wonderful 
thoughts; or by presenting visible or mental ap¬ 
pearances either when awake or asleep. Dissatis¬ 
fied or extremely inquisitive minds are in danger 
of being misled by this kind of deception; but 
those whq are contented with the ordinary means 
of grace, and satisfied with sufficient light for present 
duty may rest secure. Visions and revelations are 


2 3 ° 


REDEMPTION. 


never to be accepted as divine unless found to be 
in perfect harmony with the written word. Even 
then it is better as a rule to treasure them up in our 
own hearts, and await their fulfilment. When a 
strong desire is felt to obtain light through these 
means it is probably because there is some secret 
wish which in its cravings to be gratified seeks 
supernatural confirmation. Under such circum¬ 
stances the light which is received through dreams, 
or signs, or revelations, is always in harmony with 
the cherished wish, which is the real power that pro 
duces them. 

It is sometimes difficult to distinguish between 
human thoughts which become luminous under 
blessing, and divine thoughts suggested on such 
occasions by the Spirit. President Edwards* in his 
work on revivals, gives an account of prophecies 
uttered by persons of undoubted piety under ap¬ 
parent inspiration which failed to be fulfilled. 
Doubtless these supposed prophecies were human 
thoughts upon which those persons had dwelt so 
long that they became absorbing ; and when their 
minds were quickened and uplifted by blessing, 
they believed them to be inspired. When doubts 
exist as to the origin of a thought arising in the 
mind when under special blessing, the best protec¬ 
tion against error is "a single eye/’ Examine 
critically whether there are any personal motives 
or desires connected with it. If there are, it is 
probably a human thought. Weigh it, with un¬ 
biased judgment, in the even balances of absolute 


THE LIVING WAY. 


23I 


submission and complete self-abandonment to God; 
remembering that, "If thine eye be single, thy 
whole body shall be full of light.” 

False providences are circumstances which, al¬ 
though apparently favorable to some desired end, do 
not really indicate the will of God concerning us ; and 
may as certainly be temptation as the presentation 
of evil thoughts. Propitious circumstances are not 
always true providences. A sudden opportunity of 
deliverance or relief to one in great extremity is not 
necessarily providential. It may be God’s plan of 
deliverance, or it may be a test of our integrity. If it 
were enough to ask, Will the course indicated 
bring relief? it would be possible to maintain the 
doctrine that "the end justifies the means.” But it 
must first be asked, Is the thing right in itself? Is 
it a proper course to pursue? or is it in any way 
questionable? Will that which brings relief to me 
wrong another? Is that which may be justified 
before men right in the sight of God? Will that 
which affords relief to the body bring condemna¬ 
tion to the soul? Will that which promises present 
good result in future evil ? " There is a way which 

seemeth right unto a man, but the end thereof are 
the ways of death.” Satan is ever ready to tempt 
God’s children with false issues out of God’s ex¬ 
tremities ; and if they are more desirous to escape 
the furnace than to glorify God in the fires there is 
danger of accepting some issue that is not of God. 
One reason perhaps why some are so frequently 
placed in the furnace is because they persist in 


232 REDEMPTION. 

forcing an issue out of it before the will of the 
Lord is accomplished and his own arm brings 
deliverance. During the terrible famine in Sa¬ 
maria, when the city was besieged by the Syrians, 
the king of Israel said to the prophet Elisha, 
"Behold, this evil is of the Lord; what, should I 
wait for the Lord any longer? In great extremi¬ 
ties, when nothing but the providence of God can 
deliver us, instead of resorting to human measures, 
we should cast ourselves wholly upon his mercy, 
and then stand still and see the salvation of God : 
and if apparent providences are presented we are 
not to move forward until the rod of Moses smites 
the waters and the pillar of cloud and fire goes 
before us. True providences are always lawful 
and right. We are to wait patiently on the Lord. 
"Ye have heard of the patience of Job, and have 
seen the end of the Lord.” "It is good that a man 
should both hope and quietly wait for the salvation 
of the Lord.” 


CHAPTER XV. 

PERFECTING HOLINESS-THE INCREASE OF OUR 

KNOWLEDGE, CONTINUED. 

In obtaining an increase of knowledge we will as 
certainly become acquainted with the devices of 
Satan as with the teachings of the Spirit. If we 
continue to measure out into the deep things of 
God we will frequently come in direct contact with 
the devil. "For we wrestle not against flesh and 
blood, but against principalities and powers.” 
Some professing Christians have so little courage 
that they fear to put on the whole armor of God 
lest they should be obliged to go down into battle ; 
and when from afar they behold the true soldiers of 
the cross in the smoke and din of war, where the 
conflict is raging with the hosts of hell, they fly 
back in alarm and amazement crying, Enthusiasm ! 
or, Fanaticism ! It is not obtaining a knowledge 
of the devices of Satan by coming in contact with 
the powers of darkness that makes a fanatic; but 
he is a fanatic who, being void of the spirit of 
Christ, is possessed of a wicked or an evil spirit, 
aud accepts and teaches heretical doctrines. In 
answer to the question. What is fanaticism? the 
Rev. B. T. Roberts says: 

"The genuine fanatic is not a hypocrite. He is 
sincere and earnest. Ilis fundamental error is in 


234 


REDEMPTION. 


being consecrated to his own will, and thinking it is 
consecration to God. 'Am I not/ he says, 'al¬ 
ways led by the Spirit of God ? And can the Spirit 
of God lead one wrong?’ He assumes that his will 
and the will of God are always the same. Who¬ 
ever, therefore, opposes him, he takes it for granted 
is fighting against God 1 * Of course he cannot be 

a Christian I ’ 

This is the Spirit that presided at the Inquisition, 
and which in all ages kindled the fires of persecu¬ 
tion. It is impatient of contradiction, cruel and re¬ 
lentless* 

The Spirit of God begets kindness and humility. 
It never, in its zeal for the truth, pursues any indi¬ 
vidual to his injury. It leaves the recompensing of 
evil to God, to whom vengeance belongs. It never 
consigns a man to perdition till God sends him there. 

Fanaticism, when restrained by law from violent 
persecution, seeks its compensation in severe judg¬ 
ments and fierce denunciations. It puts the worst 
construction upon actions, and calls offences, real 
or imaginary, by the hardest names. He who has 
the Spirit of the Lord, imitates Michael the Arch¬ 
angel, who, when contending with the devil he dis¬ 
puted about the body of Moses, durst not bring 
against him a railing accusation, but said, 'the 
Lord rebuke thee/ 

The fanatic cannot bear contradiction, or take ad¬ 
vice. He can give, but cannot take reproof. He 
who has the Spirit of God is as teachable as a child. 
Moses talked with God face to face. But when a 


THE LIVING WAV. 


*35 

friend suggested a better course than that he wag 
pursuing, Moses listened to the suggestion, and 
adopted the plan proposed for the administration of 
justice. He was taught of God, and so was not 
above being taught of man. 

The fanatic is unyielding in. his course ; but they 
who are filled with the Spirit, submit themselves one 
to another in the fear of God. 

Fanaticism is not always attended by extrava¬ 
gance of conduct. It may be very quiet outwardly * 
while malignant passions burn within. No degree 
of extravagance, while unaccompanied with malevo¬ 
lent passions, can constitute one a fanatic. Fanati¬ 
cism is not wildness and extravagance merely ; but 
its essence consists in substituting for that love that 
beareth all things* unkind feeling and a furious zeal. 

The great enemy and sure preventive of fanaticism 
is humble love . 

In humility there is safety. The storm that up¬ 
roots the stately oak leaves the humble shrub undis¬ 
turbed. The most wonderful manifestations of God 
to your soul will not hurt you, unless Satan suc¬ 
ceeds in getting you lifted up with spiritual pride. 
But if he does—if you get lifted up, in your own 
opinion, so that you think you cannot go wrong be¬ 
cause God leads you, and the work of God cannot 
go right unless it has your support, or at least your 
endorsement—then you are in danger of becoming 
a fanatic. 

Do not think that God will curse a church because 
you are not put forward ; or withdraw Ilis presence 


REDEMPTION. 


236 

from a meeting because your voice is not lifted up 
in it. We are not of much consequence after all. 
God can get along very well without any of us. 

Guard against an unteachable spirit. You do not 
know it all, and never will. Those who are behind 
you in some things, can teach you in others. Let 
your place of rest be, * down at the feet of Jesus.”’ 

The foregoing remarks embody the nature, the 
cause, and cure of fanaticism, in a complete and 
concise form. But they are equally opposed to for¬ 
malism. One remark on the subject of manifesta- 
tations should be specially noted and remembered. 
" No degree of extravagance , while unaccompa¬ 
nied with malevolent passions, can constitute one 
a fanatic .” From the determined opposition of the 
world and the flesh to spiritual manifestations of all 
kinds one would suppose them to be the sum total of all 
fanaticism. The truth is, there is nothing Satan so 
much dreads ; and for this reason he endeavors by 
every device to cause them to be feared as fanatical, 
or detested as false or extravagant. He knows full 
well that the salvation of body, soul, and spirit depends 
essentially upon the operation of the Holy Ghost; 
and that, when this work progresses without hin¬ 
drance, manifestations of various kinds will fre¬ 
quently be produced. If then, through fear, or 
pride, or any other cause, individuals or societies 
can be induced to reject the outward manifestations 
which inevitably follow certain degrees of inward 
power, the Spirit will be grieved, and the work of 
God will cease. It is absurd to suppose that we can 


THE LIVING WAY. 


m 

receive the living, indwelling, operating Deity, with¬ 
out realizing physical as well as spiritual sensations $ 
and that God should be revealed in power and great 
glory without producing manifestations and demon¬ 
strations is simply impossible from the very 
nature of man. The records of history show 
that every extraordinary outpouring of the Spirit 
upon individuals or communities has been accom¬ 
panied by visible and powerful effects Upon the 
body, and that the rejection of these manifestations 
has been invariably followed by the loss of spiritual 
power. It is important that our feelings be un¬ 
der proper control; but if we repress them at the 
cost of grieving the Holy Spirit of God, we shall ere 
long cry out, My leanness, my leanness; or sink 
into the worse extreme of formalism and death. If 
we continually submit to God we shall constantly 
be pervaded by his presence and shall frequently 
realize the power and demonstration of the Spirit, 
As we continue to increase in the knowledge im¬ 
parted by the Spirit we shall have a clearer appre¬ 
hension, 

3. Of the distinction between our sinful, and our 
human nature. Our sinful nature is the principle of 
evil which was originally introduced into man’s hu¬ 
man nature, through the transgression of our first 
parents, and which has since been entailed upon the 
race by natural generation. In man’s unsaved con¬ 
dition this is the controlling principle of his being, 
instead of the principle of righteousness and true 
holiness which he previously possessed. Our human 


REDEMPTION* 


238 

hature is our entire personality comprising body, 
soul and spirit, with the various faculties and powers 
of each ; all of which are in themselves good. In 
justification our sinful nature ceases to be the con¬ 
trolling principle, and in sanctification it is entirely 
destroyed ; but our human nature, with all its facul¬ 
ties and powers still remains. Some of these facul¬ 
ties are designed for this present state of existence 
only ; others are adapted to both the present and the 
future state. Those which relate to our present ex¬ 
istence only will remain unchanged during that time 
and then will be modified or displaced by other fac¬ 
ulties, to adapt our being to the state upon which we 
shall eiitef. The Scriptures indicate that some 
changes Will occur in the structure of the body. 
From what the apostle Paul says, 1 Cor. 6th and 
13th, it is evident that there will be some change 
in the digestive system ; and we may reasonably in¬ 
fer from the teachings of Christ concerning the 
children of the resurrection, that the generative or¬ 
gans also will be changed. He says, **The child¬ 
ren of this world marry, and are given in marriage : 
but they which shall be accounted worthy to obtain 
that world, and the resurrection from the dead, 
neither marry nor are given in marriage.” 

These organs of sense, in performing their various 
functions, have been in so many instances the min¬ 
isters of sin, that they are almost invariably associated 
With thoughts of evil, and regarded as sinful in 
themselves. Nearly all the supererogatory pains 
and penalties which religious devotees have inflicted 


TttE LIVING WAV. 


m 


upon the body have been imposed through the mis¬ 
taken idea that sin has its origin in the physical na¬ 
ture. Until there is a clear apprehension of the dis¬ 
tinction between the evil nature which actuates, and 
the innocent organs which are actuated, to sin, there 
Will be confusion and dissatisfaction in oiir experience. 
Man’s human nature, sin only excepted, is just as 
God designed it to be; and all his physical powers 
in the performance of their proper functions are 
pure and holy. We are the offspring of God^the 
Workmanship of his hands \ and it is only the curse 
and shame of sin which Causes us to regard as 
Unclean and unholy any faculty and power which 
he in his infinite wisdom has bestowed upon us. 
"The Lord is righteous in all his ways and holy in 
all his works .” Sin has been specially manifest in 
its dominion over our appetites and passions, and 
the bodily organs which minister to them ; but these 
powers as originally Conferred belong to our human 
and not to our sinful nature ; and when set apart to 
holy purposes are to be directed and Controlled but 
not destroyed. Needless self indulgence is to be 
avoided; and fasting or abstinence is to be observed 
in order to maintain the spirit's ascendancy over the 
flesh, and to preserve the body in the best possible 
condition to glorify God. We are to be temperate 
in all things, having our appetite under Control 
and our passions regulated and circumscribed by 
the plain letter of Scripture ; but within these limi¬ 
tations they have their right of existence, and their 
sphere of action. Under ordinary circumstances* 


REDEMPTION. 


24O 

to deny the body wholesome and palatable food* 
Comfortable raiment, or sufficient rest in sleep, is a 
false conception of self denial. Such physical tor¬ 
ture as Gregory Lopes was ignorantly guilty of de¬ 
serves no better name than slow suicide ; and is no 
more to be Commended or emulated as exhibiting 
the true spirit of Christian devotion, than the act of 
the superstitious Hindoo who stands with his arm 
Outstretched above his head until it stiffens and 
withers to the roots. These things **have indeed a 
show of wisdom in will worship, and humility, and 
neglecting of the body ; not in any honor to the sat¬ 
isfying of the flesh.” The enjoyment of beautiful 
scenery, of fragrant odors, of pleasant food, and 
the chaste delights of love, are pleasures of sense 
in every respect compatible with absolute devotion 
and immaculate purity. 

The line of distinction between man*s sinful and 
his human nature, as it relates to the body, is thus 
indicated; leaving the reader to follow out the 
thought in its further application : The same distinc¬ 
tion exists with reference to the mind and heart. 

Take for example one of the attributes of the 
heart*—the principle of natural affection—the hu¬ 
man love for relatives and friends, for children or 
for animals, as distinguished from inordinate affec~ 
tion . The declaration of Christ, "If any man come 
to me, and hate not his father, and mother, and wife, 
and children, and brethren, and sisters, yea, and 
his own life also, he cannot be my disciple,*’ is sup¬ 
posed bv some to involve the utter annihilation of 


THE LIVING WAY. 


24I 


natural affection. But that this is not the intention 
of the passage is evident from the teachings of 
Christ concerning the obligation of children to their 
parents, in which he enjoins the duty of honoring 
our father and mother, and caring for them, in op¬ 
position to the tradition of the elders which made 
void the commandment of God. It is evident also 
from the fact that a want of natural affection is 
spoken of in the Scriptures as a sin of which it is 
prophesied some shall be guilty in the latter days. 
This declaration therefore must refer to inordinate 
affection; which is the love of the creature instead 
of the Creator, or more than the Creator. Natural 
affection is human. Inordinate affection is sinful. 
When our nature is entirely sanctified, and we love 
the Lord our God with all our soul, mind, and 
strength, there is no room for inordinate affection ; 
yet our purified natural affections, instead of being 
thereby diminished or destroyed, are intensified; 
and although subordinate to the one supreme affec¬ 
tion, they continue to increase as our love to God is 
enlarged. 

As a further illustration of this distinction, take 
one of the attributes of the mind —the faculty of 
mirthfulness in its relation to that which is laugh¬ 
able as distinguished from that which is foolish . 
Mirthfulness is that power by which we perceive, 
and through which we enjoy, that which is laugh¬ 
able. It is properly classed as a mental faculty; 
hut is nevertheless so intimately joined to our soul 
16 nature that it is the medium through which joy and 


242 


REDEMPTION. 


gladness are realized. Although a God given fac¬ 
ulty it has been so perverted by sin, and can be so 
easily used by the enemy to divert the mind from 
subjects of the greatest importance that it is regard¬ 
ed by many deeply devoted persons as exclusively 
sinful; but, in itself considered, it is a faculty of our 
human nature, and consequently has a sphere of 
action within the limits of which its exercise 
is sinless. There is a wide distinction between that 
which is laughable and that which is foolish. The 
Bible reveals the fact that even God himself laughs. 
Laughter caused by that which is pure and good is 
innocent. Foolishness is sinful. It is written: 

" The thought of foolishness is sin; ” and we are 
commanded to refrain from foolish talking and 
jesting ; but aside from these, there are many things 
both natural and spiritual which cause joy and 
gladness, and produce innocent mirth and laughter. 
The Psalmist in speaking of the restoration of the 
Jews from captivity, says: "When the Lord turned 
again the captivity of Zion, we were like them that 
dream. Then was our mouth filled with laughter, 
and our tongue with singing.” And Jesus in ad¬ 
dressing his disciples says, "Blessed are ye that 
weep now : for ye shall laugh.” It is evident from 
these passages that this faculty will never be destroy¬ 
ed—either here or hereafter. But the difficult 
point to determine is the limit of its exercise in 
natural things. It is impossible here to particularize. 
But if we are careful to walk in the spirit, and to 
keep our eye single to the glory of God in all we 


THE LIVING WAY. 243 

think, or speak, or do, its proper limit will in every 
instance be defined. 

In endeavoring to walk in the light of the dis¬ 
tinction between the sinful and the human nature, 
with regard to the exercise of all our attributes and 
faculties,we will realize more fully the narrowness of 
the way. If on the one hand we insist upon cruci¬ 
fying our human nature we shall become dissatis¬ 
fied and unnatural, and cease to develop a symmet¬ 
rical Christian character. On the other hand, if we 
fail to describe proper boundaries and abide within 
them, our former sinful nature will speedily resume 
its sway. 

If we were delivered from all the consequences of 
sin in sanctification, and obtained the just propor¬ 
tion and precise balance of our being, there would 
be little danger of mistaking the exact line of 
rectitude, or of transcending its limits, in the full 
play of our faculties. But the comparative dispro¬ 
portion of our being and the effects of inherited and 
actual transgression yet remain: and as these dis¬ 
abilities continue to be felt in perfecting holiness, 
the distinction between the nature and the conse¬ 
quences of sin becomes apparent, and the soul in¬ 
stinctively begins to inquire to what extent the con¬ 
sequences of sin are provided for in the atonement. 
As certainly as the justified soul in pressing forward 
becomes convicted for holiness, so will the sanctified 
soul in perfecting holiness realize the necessity of 
deliverance from the consequences of sin, and groan 
being burdened ; waiting for the adoption, to-wit, 
the redemption of the body. 


CHAPTER XVI. 


RESURRECTION. 

The First Resurrection is in so many re¬ 
spects identical with "the translation of the living,” 
that a correct theory on the subject of redemption 
depends upon proper views of the resurrection. In 
the order of events the first resurrection will pre¬ 
cede, by a short interval, the change of those who 
shall be translated at the second coming of Christ. 
"For this I say unto you to by the word of the Lord, 
that we which are alive and remain unto the com¬ 
ing of the Lord shall not prevent them which are 
asleep.” I Thess. 4:15. Here the word "prevent” 
is used in its original signification—to go before ; 
and the meaning of the passage is, that those who 
are alive shall not as a collective body,^ before — 
or be translated before—those who are asleep shall 
be resurrected. This is evident from the verses 
which immediately follow: "For the Lord himself 
shall descend from heaven with a shout, with the 
voice of the archangel, and with the trump of God : 
and the dead in Christ shall rise first: Then we 
which are alive and remain shall be caught up 
together with them in the clouds, to meet the Lord 
in the air.” 

With reference to the nature of the resurrection 
two inquiries arise : 

1. Concerning identity , or the degree of same- 


THE LIVING WAY. 


245 


ness between the resurrected and the mortal body. 

2. Concerning the transformation which will 
take place in the substance of the body. 

With regard to the question of identity, let us con¬ 
sider whether the sameness in the mortal and the 
resurrected body consists in Chemical, Corporeal, 
or Personal identity. 

Chemical identity asserts the restoration in the 
resurrected body of every particle of matter which 
composed the mortal body at death. 

Corporeal identity asserts that the spiritual body 
which, at first, by its co-ordinating power assumed 
and organized matter into a bodily form, and which 
maintains it during the period of its natural life, will 
by the same co-ordinating power again assume a 
material body at the time of the resurrection*. 

Personal identity asserts that the present mor¬ 
tal body possesses a distinct -personality, apart 
from the soul and the spirit, which shall be perfect¬ 
ly restored in the resurrection, with the exception of 
such changes in the quantity of its substance as the 
symmetry of the glorified body may require. 

It will be observed that the last mentioned theory 
differs but little from chemical identity. A new term 
is used, and a more extended definition given, for 
the purpose of placing it more fully in contrast with 
the theory of Corporeal identity. 

Perhaps the majority of orthodox believers accept 
the theory of "chemical” identity. Wesley and 
Watson, and some of the early fathers, may be cited 
as supporters of this view. 


REDEMPTION. 


246 

Mr. Wesley in his sermon on the resurrection of 
the body teaches that " the plain notion of a resur¬ 
rection requires that the selfsame body which dies 
should rise again. Nothing can be said to be raised 
again but that very body that died.” As to chemi¬ 
cal identity he says, "God being infinite in knowl¬ 
edge and power, can distinguish and keep unmixed 
from all other bodies, the particular dust into which 
our several bodies are dissolved, and can gather it 
together and join it again, how far soever dispersed 
asunder, as easily as the artist who frames a watch 
can, if it should fall to pieces, distinguish one piece 
from another, and gather them together again and 
replace them in the same order as they were before.” 
Wesley's Works , Vol. 2, pp 518, 510. 

The Rev. Richard Watson, in his Theological In¬ 
stitutes, Vol. 2, p 460, expresses the same view in 
the following language, which he quotes from the 
early fathers : "'Justin Martyr in a fragment of his 
concerning the resurrection, expressly answers the 
objection, that it is impossible that the flesh, after a 
corruption and perfect dissolution of all its parts, 
should be united together again, and contends that 
if the body be not raised complete, with all its in¬ 
tegral parts, it would argue a want of power in God ; 
and although some of the Jews adopted the notion 
of the germinating or springing up of the body from 
some one indestructible part, yet the most orthodox 
of their rabbins contended for the resurrection of the 
same body.’ So Maimonides says, 'Men in the 
same manner as they before lived, with the same 


THE LIVING WAY. 


247 


body, shall be restored to life by God, and sent into 
this life with the same identity : and nothing can 
properly be called a resurrection of the dead, but 
the return of the very same soul, into the very same 
body from which it was separated.’” 

Corporeal identity is a modern form of asserting 
sameness, in which some eminent scholars believe 
the scientific and biblical views of the resurrection 
are harmonized. Mr. Cook, in the prelude to his 
lecture on " Hereditary Taints in Blood,” in speak¬ 
ing of the nature of the resurrection body makes 
the following quotations from Julius Muller : "It is 
not the sarx , the mass of earthly material, but the 
soma , the organic whole, to which the Scriptures 
promise a resurrection, The organism, as the liv¬ 
ing form which appropriates matter to itself, is the 
true body, which in its glorification, becomes the 
soma pneumaticon . The Scriptures teach that the 
soul, between death and the resurrection, remains 
unclothed.” Mr. Cook then says: "The scholarly 
presentation of the manner of the resurrection as¬ 
serts sameness between our present body and the 
resurrection body, much in the same sense in which 
it asserts sameness between this present body which 
I now possess and the body I had when it was five 
or ten years old. Every particle of that earlier 
body has been changed, but the organic principle is 
•unchanged. The man who committed forgery 
twenty years ago is responsible on account of the 
identity of his body, for the crime of that date ; but 
you know he has changed every particle in his body 


REDEMPTION. 


248 

since that time. And so, when we lay down the 
fleshy body at death, we retain the organic principle 
which has already assumed several bodies. At the 
Resurrection day it will assume a glorified body of 
which the capacities, according to Julius Muller, 
was taught at the transfiguration, and in the forty 
days after the resurrection. There are two defini¬ 
tions of sameness—chemical identity and organic 
identity. Julius Muller does not assert chemical 
identity between the present body and the resurrec¬ 
tion body. He asserts organic identity. Three 
things are to be distinguished from each other—the 
present body of flesh, the present organic principle 
or spiritual body, if we please to use that phrase, 
and the resurrection body. Consider these apart 
from each other and you will not be confused when 
you read Ulrici’s views of the spiritual body in con¬ 
nection with Julius Muller’s views. The organiz¬ 
ing principle and the resurrection body are not the 
same any more than the hand and the glove are the 
same, or any more than the sarx and the soma are 
the same. Julius Muller’s teaching is far from being 
that of Swedenborg. There is nothing in the creeds 
of the church against the doctrine of a spiritual body 
as now existing in us, and an organic principle 
which will ultimately assume a resurrection body. 
This is the doctrine which Julius Muller derives 
from the scriptural assurance that there is a spiritu¬ 
al body, and there is a natural body—that is, that 
now and here we have a natural body, and now and 
here we have a spiritual body. 


THE LIVING WAY. 


2 49 

Go with Julius Muller to the highest outlook 
of biological science, and compare his view of the 
organizing principles in man, with the biological 
view of an invisible force or co-ordinating power be¬ 
hind bioplasm. Put, with Julius Muller, your hand 
through the spaces which that force maybe suppos¬ 
ed to occupy. Study this co-ordinating power with 
Ulrici and Lionel Beale and Herman Lotze. Take 
your biological authorities, and confront them with 
your theological; and I defy ^ny man who under¬ 
stands biological science on the one hand, and theo¬ 
logical science on the other, to find any conflict be¬ 
tween the latter and the latest results of researches 
into the tissues, leading us up to the certainty that 
there is a co-ordinating invisible somewhat behind 
the finest fibres. I defy any man to find any con¬ 
flict between the scientific doctrine of the spiritual 
body, and the biblical on the same point.” 

If there is really no conflict between biological 
science on the one hand and theological science on 
the other, with respect to the resurrection ; and the 
quotations given are sufficiently comprehensive to 
be a just presentation of Mr. Cook’s view ; it must 
be said that his theory of " corporeal ” identity is a 
most unfortunate endeavor to show the harmony 
between them. He says: "Three things are to 
be distinguished from each other—the present body 
of flesh, the present organic principle or spiritual 
body, and the resurrection body.” We admit that' 
the present body of flesh, and the present organic 
principle or spiritual body are to be distinguished 


250 


REDEMPTION. 


from each other; but claim that a resurrection re¬ 
quires that the present mortal body and the resurrec¬ 
tion body be one and the same body ; and that the 
difference between them does not relate to identity, 
but consists in the transformation which will take 
place in the substance of the body. Mr. Cook 
agrees with Julius Muller in teaching that here and 
now we have a natural body and here and now we 
have a spiritual body. He teaches us that the spiritual 
body is the " organic principle ”—the invisible force 
or co-ordinating power behind "bioplasm,” which 
assumes and organizes matter into bodily form, 
producing the natural body, and sustaining it during 
the period of its earthly existence. He teaches us 
also that "when we lay down the fleshy body at 
death we retain the organic principleleaving 
nothing therefore at death to gp into the grave but 
the natural body . These teachings we accept as 
a clear presentation of facts. But the statement 
that, "At the Resurrection day the organic princi¬ 
ple will assume a glorified body,” is directly^ op¬ 
posed to the scriptural doctrine of the resurrection. 
If he had said that, At the Resurrection day this 
organic principle will re-assume the natural body 
in a glorified form, there could be no objection. 
But to assert that "the present body of flesh” and 
"the resurrected body” are not the same, and that 
the resurrection is not the re-assumption of "the 
present body glorified ,” but the assumption of a 
glorified body, is in fact to deny a resurrection 
altogether. For it is written, "They that sleep in 


THE LIVING WAY. 


251 

the dust of the earth shall awake ;” and "They that 
are in their graves shall hear His voice and shall 
come forth.” Here, resurrection is promised to 
that which is "in the grave”, and which "sleeps in 
the dust.” But Mr. Cook correctly teaches that 
the organic principle is retained, and that it 
is the natural body only which goes into the grave. 
Therefore, if the resurrection is promised to that 
which goes into the grave, and nothing goes into 
the grave but the natural body, it follows, that it is the 
natural body which is resurrected; although in a 
changed and glorified condition. The discarded 
theories, of an incorruptible germ, and of an 
original and unchangeable stamen, out of which it 
was contended a new and glorious body would spring 
at the resurrection, claimed that some part of the 
material body is retained : but the " corporeal ” 
theory does not claim even a single particle of the 
substance of the former body : it asserts the for¬ 
mation of another body, without any regard to the 
identity of its substance. The reply of Rev. 
Richard Watson to these theories is of still greater 
force against this. He says, "There is on these 
theories, no resurrection at all. For if the pre¬ 
served part be a germ, and the analogy of germina¬ 
tion be adopted; then we have no longer a resur¬ 
rection from death, but a vegetation from a sus¬ 
pended principle of secret life. If the stamina of 
Leibnitz be contended for, then the body into which 
the soul enters at the resurrection, with the excep¬ 
tion of these minute stamina, is provided for it by 


252 


REDEMPTION. 


the addition and aggregation of new matter, and 
we have a creation not a resurrection . If bodies 
in either of these modes, are to be formed for the 
soul, by the addition of a large mass of new matter, 
the resurrection is made substantially the same 
with the Pagan notion of the metempsychosis ; and 
if St. Paul, at Athens, preached, not "Jesus and 
the resurrection,” but Jesus and a transmigration 
into a new body, it will be difficult to account for 
his hearers scoffing at a doctrine, which had re¬ 
ceived the sanction of several of their own philo¬ 
sophic authorities.” Theo. Inst . vol. 2, p. 466. 

In the face of the conflicting statements to 
which we have referred, we are forced to conclude 
that the theory of corporeal identity not only fails to 
maintain the scriptural doctrine of the resurrection 
but is in direct opposition to it; and neither asserts 
nor proves identity of any kind. This we believe 
will be more fully manifest by comparing it with the 
theory which remains to be considered. 

Personal identity, we repeat, asserts that the 
present mortal body possesses a distinct personality, 
apart from the soul and the. spirit, which shall be 
perfectly restored in the resurrection; with the ex¬ 
ception of such changes in the quantity of its sub¬ 
stance as the symmetry of the glorified body may 
require. 

By quotations from a former lecture of Mr. Cook, 
we have seen that he agrees with the most learned 
scientific and biblical scholars in teaching the three¬ 
fold nature of man : that he is composed of body, 


THE LIVING WAY. 


253 


soul, and spirit, eachofwhichis distinct the one from 
the other. If we distribute under their respective 
heads, the various terms used by these different au¬ 
thors, we shall be able to determine, without any 
Confusion of ideas, in what the distinct personality 
of each consists. 

Pneuma —the spirit—the immaterial part—the vi¬ 
tal force—the organizing principle. 

Psuche —the soul—the immaterial part—the 
spiritual enswathement—the spiritual body. 

Soma —the body—the material part—the physi¬ 
cal organism ; including bioplasm or chemical force 
or living matter, and the sarx , the mass of earthly 
material or formed matter; which, taken together, 
constitute "the organic whole” that, when glorified, 
becomes the soma -pneumaticon . 

These terms are not all thus distributed in the 
quotations from which they are taken ; but, in the 
name of clear ideas, we submit whether they are not 
arranged according to the only method by which 
they can be harmonized with the theory of man’s 
threefold nature. We are taught that the spirit is 
the immaterial, organizing principle which co-ordi¬ 
nates matter: that the soul is an ethereal enswathe¬ 
ment of the spirit, a spiritual body, which here and 
now co-exists with the natural body ; that the body 
is the material organism, consisting of bones, mus¬ 
cles, and nerves; of arteries, veins, and a vari¬ 
ety of other vessels, in which the blood and other 
fluids circulate. We are also taught that every 
particle of matter which can be found in a living be- 


2 54 


REDEMPTION. 


ing is of one of three kinds,—‘nutrient, living, or 
formed matter: that nutrient matter is that which is 
acted upon by bioplasm or living matter, and or¬ 
ganized into formed matter, such as cells, veins, ar¬ 
teries, muscles, and bones; so as to frame the pres¬ 
ent mortal body. Hence, the sarx , the mass of 
earthly material of which Julius Muller speaks, is 
only a different condition of the same substance, 
and a part of the soma—the organic whole, to 
which the Scriptures promise a resurrection. This 
organic whole cannot be intended to include the or¬ 
ganizing principle ; for that is the immaterial part—- 
the spirit, which does not suffer death, and conse¬ 
quently cannot be the subject of a resurrection. It 
can only mean the organic whole of the material 
body considered apart from the pneuma or imma¬ 
terial part, as the term soma literally signifies. Mr. 
Cook further teaches that the power behind bio¬ 
plasm which co-ordinates matter is vital force, and 
that the operation of bioplasm is chemical force . 
Hence, these two powers although operating in har¬ 
mony are essentially different: one is spiritual, the 
other material. Bioplasm is living matter, which 
pervades the entire body, and operates with cease¬ 
less activity : and it is this living matter which con¬ 
stitutes physical life —a declaration in exact accord¬ 
ance with the scripture which asserts that. " The 
life of the fesh is in the blood.” Lev. iy :n. And 
here we may pause to ask, Is not this the essential 
point where Materialists err, in failing to distinguish 
between the physical life which is destroyed at the 


THE LIVING WAY. 255 

death of the body, and the spiritual life which is 
then separated from it ? 

With these facts before us it is apparent that there 
is a distinct personality in each of the three parts of 
man’s nature ; and that the personality of the mortal 
body consists in the possession of a material organs 
ism endowed with physical life » 

Personal identity therefore asserts that the pres¬ 
ent mortal body—-the 7naterial organism , endowed 
with physical life , shall be perfectly restored in the 
resurrection. This however does not require that 
the resurrection body shall contain the exact amount 
of matter which composed the mortal body at death, 
any more than it requires that it shall contain ex¬ 
actly the same quantity of matter at two different 
periods during its earthly existence. A partial in¬ 
crease or diminution in the quantity of matter does 
not destroy personal identity. The body may be 
so emaciated at death that the symmetry of the res¬ 
urrection body would require an increase in the 
quantity of matter; or it may be so overgrown that 
a reduction would be necessary. The same is true 
of all physical deformities by which the proper 
amount of matter would be increased or diminished. 
Changes of this nature, which will doubtless occur 
at the resurrection, will not in any sense affect per¬ 
sonal identity. The only difference therefore be¬ 
tween " personal ” and M chemical ” identity is this : 
Chemical identity asserts an absolute claim to every 
particle of matter belonging to the mortal body at 
death ; Personal identity asserts a resurrection of 


REDEMPTION. 


256 

the same body that died, subject to certain changes 
in the quantity of matter of which it is composed. 
With this exception personal identity asserts abso¬ 
lute sameness between the mortal and the resurrec¬ 
tion body. In support of this we offer the testimony 
of Scripture that the body of Jesus Christ 

which came forth from the sepulchre on the 

morning of the third day was the self¬ 
same body that was crucified, dead and 

buried; which will prove also the nature of 
the resurrection of the saints : For it is admitted 
by those who accept the doctrine of the resurrec¬ 
tion that the resurrection of Christ is in general the 
type of the resurrection of " all the dead ; and that, 
with respect to the saints in particular, there will be 
an exact correspondence between their resurrected 
bodies and that of Christ. Therefore, if the resur¬ 
rected body of Christ was the identical body which 
descended into the grave, then the resurrection of 
the dead will be a resurrection of the substance of 
the mortal body. 

We select from the Gospels, and place in narra¬ 
tive form, the most concise account of Christ’s 
death, burial, and resurrection; for the purpose of 
showing, 1. That in his death there was a com¬ 
plete separation between his spiritual and material 
nature : 2. That it was his body only which de¬ 
scended into the grave : 3. That it was this same 

body which rose again from the dead on the third 
day. 

"Then Pilate delivered Jesus unto them to be 


THE LIVING WAY. 


257 


crucified. And they took him and led him away. 
And when they were come to the place which is 
called Calvary there they crucified him. 

And it was about the sixth hour, and there was 
darkness over all the earth until the ninth hour. 

And when Jesus had cried with a loud voice, he 
said, Father, into thy hands I commend my spirit: 
and having said this, he gave up the Ghost. 

Then came the soldiers, and brake the legs of the 
first, and of the other which was crucified with him. 
But when they came to Jesus, and saw that he was 
dead already, they brake not his legs : but one of 
the soldiers with a spear pierced his side, and forth¬ 
with came thereout blood and water. 

And when the even was come, there came a rich 
man of Arimathea, named Joseph, who also him¬ 
self was Jesus’ disciple. He went to Pilate and beg¬ 
ged the body of Jesus. Then Pilate commanded 
the body to be delivered. And when Joseph had 
taken the body, he wrapped it in a clean linen cloth 
and laid it in his own new tomb, which he had 
hewn out in the rock: and he rolled a great stone 
to the door of the sepulchre, and departed. Now 
the next day the chief priests and Pharisees came 
together unto Pilate, saying, Sir, we remember 
that this deceiver said, while he was yet alive, Af¬ 
ter three days I will rise again. Command there¬ 
fore that the sepulchre be made sure until the third 
day, lest his disciples come by night and steal him 
away, and say unto the people, He is risen from the 
17 dead : so the last error shall be worse than the first. 


258 


REDEMPTION. 


Pilate said unto them, Ye have a watch : go your 
way, make it as sure as ye can. So they went 
and made the sepulchre sure, sealing the stone and 
setting a watch. 

Now upon the first day of the week came Mary 
Magdalene and the other Mary to see the sepulchre. 
And behold there was a great earthquake ; for the 
angel of the Lord descended from heaven, and came 
and rolled back the stone from the door and sat up¬ 
on it. His countenance was like lightning, and his 
raiment white as snow : And for fear of him the 
keepers did shake, and became as dead men. And 
the angel answered and said unto the women, Fear 
not ye ; for I know that ye seek Jesus, which was 
crucified. He is not here ; for he is risen as he 
said. Come see the place where the Lord lay. 

Now when Jesus was risen early the first day of 
the week, he appeared first to Mary Magdalene, 
out of whom he had cast seven devils. After that 
he appeared in another form to two of them, as they 
walked and went into the country. And they rose 
up the same hour and returned to Jerusalem, and 
found the eleven gathered together, and them that 
were with them, Saying, the Lord is risen indeed 
and hath appeared to Simon. And they told what 
things were done in the way, and how he was 
known to them in breaking of bread. 

And as they thus spake Jesus himself stood in the 
midst of them, and said unto them, Peace be unto 
you. But they were terrified and affrighted, and 
supposed that they had seen a spirit. And he said 


THE LIVING WAY. 


259 


unto them, Why are ye troubled ? and why do 
thoughts arise in your hearts ? Behold my hands 
and my feet, that it is I myself: handle me, and see ; 
for a spirit hath not flesh and bones, as ye see me 
have. And when he had thus spoken, he showed 
them his hands and his feet. And while they yet 
believed not for joy, and wondered, he said unto 
them, Have ye here any meat ? And they gave 
him a piece of a broiled fish, and of an honeycomb. 
And he took it and did eat before them. And he 
said unto them, Thus it is written, and thus it be¬ 
hooved Christ to suffer, and to rise from the dead 
the third day.” 

In view of such definite testimony there cannot 
be the slightest dou]?t in the minds of any who 
believe the word of God, 1. That in the death of 
Christ there was an actual separation of soul and 
body: 2. That it was the material body only 
which died and was buried: and, 3. That it was 
the same identical body which rose again from the 
dead. 

That this is the type of the resurrection in gen¬ 
eral is evident from the following passages : "For 
since by man came death, by man came also the 
resurrection of the dead. For as in Adam all die, 
even so in Christ shall all be made alive. But 
every man in his own order : Christ the first fruits ; 
afterward they that are Christ’s at his coming. 
1 Cor. 15 :2i-23. That it is the type in farticular 
of the resurrection of the saints is also evident : 
For it is written : If we have been planted together 


26 o 


REDEMPTION. 


in the likeness of his death ; we shall be also in 
the likeness of his resurrection. Rom. 6:5. And 
it is also written : " He shall change our vile body, 

that it may be fashioned like unto his glorious 
body, according to the working whereby he is able 
even to subdue all things unto himself.” Phil. 
3 : 21 • 

If then, in death, the spiritual nature, including 
the co-ordinating principle, is completely separated 
from the material, the only thing remaining to be 
resurrected is the material body : and if Christ is 
the type of the resurrection, it follows that resurrec¬ 
tion requires the restoration to life of the same 
identical body which dies ; and we are warranted in 
the conclusion that the scriptural doctrine of the 
resurrection is a resurrection of the material body 
in its 'personal identity . 

Our second inquiry relates to the transformation 
which will take place in the substance of the body. 

The Scriptures teach that there shall be a resur¬ 
rection of the unjust as well as of the just: that the 
hour is coming in the which All that are in their 
graves shall hear His voice, and shall come forth ; 
they that have done good unto the resurrection of 
life ; and they that have done evil, unto the resur¬ 
rection of damnation.” John 5 128, 29. And from 
the fact that the unjust are condemned to " ever¬ 
lasting punishment” we know that they shall be 
raised incorruptible and immortal; but it is certain 
they will not be glorified. They shall rise "to 
shame and everlasting contempt:” not in "the 


THE LIVING WAY. 


26l 


image of the heavenly,” but with "the mark of the 
beast” upon them : probably retaining all the de¬ 
formities connected with their mortal bodies. So 
that, in every other respect, the transformation in 
the substance of the body, relates exclusively to 
those who shall have part in the first resurrection. 

There are four particulars in which the body will 
be transformed or changed : 

1. It will be raised incorruptible and immor¬ 
tal . It will be incorruptible—that is, not subject 
as before to chemical changes; a state in which it 
cannot again suffer decay. It will be immortal — 
that is, not subject again to separation from the 
soul, as in natural death; nor liable to extinction. 
It will be immortal in consequence of being incor¬ 
ruptible. "Our bodies,” says Mr. Wesley, "shall 
be raised incorruptible. 'For this corruptible must 
put on incorruption, and this mortal must put on 
immortality.’ Now these words immortal and in¬ 
corruptible, not only signify that we shall die no 
more; for in that sense the wicked are immortal 
and incorruptible; but that we shall be perfectly 
free from all the bodily evils which sin brought into 
the world. This the Scripture calls, 'the redemp¬ 
tion of our bodiesthe freeing them from all their 
maladies.” Wesley's Works, vol. 2, p. 510. 

2. It will be raised a spiritual body. When 
the term spiritual is applied to a change which has 
taken place in a material substance it is not intend¬ 
ed to convey the idea that it has been changed to an 
immaterial substance ; but that it has passed through 


262 


REDEMPTION. 


a chemical process by which it has been changed 
from a gross to a refined state. Matter is known to 
exist in three conditions—a solid, a liquid, and a 
gaseous form. Light and air are classed as material 
substances; and ether, the most subtle of all gases, 
is also material. Highly refined liquids are called 
spirits, and gross or solid matter when thus refined 
is said to be spiritualized; so when we read that the 
mortal body is sown a natural body and raised a spirit¬ 
ual body, we understand that it has been changed or 
transformed from a lower to a higher condition of 
matter ; thereby adapting it to a new and more ex¬ 
alted sphere of action. Such a body however re¬ 
fined or spiritualized does not cease to be material. 
"Here and now we have a natural body, and here 
and now we have a spiritual body,” and one essen¬ 
tial difference between them is that one is material 
and the other immaterial. In the resurrection the 
natural body will be so refined and spiritualized as 
to be a proper vehicle* of the soul, yet it will forever 
retain its distinct personality, and its essential dif¬ 
ference as a material substance. On this point the 
Rev. Richard Watson says,"It is, however, clear, that 
when the apostle speaks of the body as the subject 
of this wondrous 'change,’ he speaks of it popularly, 
as the same body in substance, whatever changes 
in its qualities or figure may be impressed upon it. 
Great general changes it will experience, as from cor¬ 
ruption to incorruption,from mortality to immortality *, 
great changes of a particular kind will also take 
place, as its being freed from deformities and de- 


THE LIVING WAY. 


263 


fects, and the accidental varieties produced by 
climate, aliments, labor, and hereditary diseases. 
It is also laid down by our Lord, that, in the resur¬ 
rection they shall neither marry nor be given in 
marriage, but be like the angels of God; and this 
also implies a certain change in structure. But 
great as these changes are, the human form will be 
retained in its perfection, after the model of our 
Lord’s 'glorious body,’ and the substance of the 
matter of which it is composed will not thereby be 
affected.” Watson's Inst., vol. 2, p.464. 

Mr. Wesley says that, "As by a natural body 
we understand one fitted for a lower sensible world, 
for this earthly state; so the spiritual body is one 
that is suited to a spiritual state, to an invisible 
world, to the life of angels. And indeed this is the 
principal difference between a mortal and a glori¬ 
fied body.” Wesley's Works , vol. 2, p. 512. 

Some conception may be formed of the change 
in the resurrection body from the condition of gross 
matter, by noticing some of the chemical changes 
in the natural world with which we are acquainted. 
Contrast the brilliancy and transparency of glass 
with sand—the principle substance of which it is 
composed. Compare the diamond—the most bril¬ 
liant and beautiful of all gems, with carbon or 
common charcoal—a substance similar to that from 
which it is produced. Gold also in its present state 
is the result of great chemical changes which have 
taken place in a lower condition of matter ; and yet 
we learn that it is susceptible of still greater 


REDEMPTION. 


264 

changes. The streets of the city which John the 
Revelator saw were of "pure gold,” as it were 
"transparent glass;”—an assertion which is now 
accepted as a scientific fact; it having been recently 
demonstrated, by actual experiment, that gold may 
be so refined as to become as clear as crystal. 
From such comparisons we may imagine how 
wonderfully these bodies of flesh shall be trans¬ 
formed in the resurrection. 

3. It will be raised in -power . "It is sown in 
weakness, it is raised in power.” In this present 
life, "though the spirit is willing the flesh is weak." 
It is not only weak in consequence of infirmities, 
but weak in comparison with the superior strength 
with which it will then be endowed. Differences, 
however, in different individuals, will also then exist 
in this respect. All will indeed enjoy the vigor of 
life, but some, as in this life, will possess a greater 
degree of physical power. We read of "the angels 
that excel in strength;” and the title, Boanerges, 
*given to James and John, is indicative of a future, 
superior measure of physical as well as spiritual 
power. The body shall then be able to move 
through space with a speed greater than the velocity 
of light, possibly with the rapidity of thought; and 
will be capable of appearing and disappearing at 
will. 

The physical senses shall also be greatly quick¬ 
ened. The sense of feeling, heightened beyond all 
its present possibilities, shall consequently afford the 
most exquisite delight. The power of sight will 


THE LIVING WAY. 


265 

doubtless exceed the present capacity of telescopic 
vision ; and it is not unreasonable to suppose that 
the ear shall be capable of taking in, at once, from 
any point, all the harmonies ot heaven ; and that the 
voice shall have volume sufficient to transcend, at 
will, all the voices of nature. John says, "And I 
heard a voice as the voice of many waters, and as 
the voice of mighty, thunderings, saying, Alleluia ! 
for the Lord God omnipotent reigneth.” And the 
Psalmist says, " The Lord on high is mightier than 
the voice of many waters, yea, than the mighty 
waves of the sea.” 

The organs of digestion also will no doubt under¬ 
go some changes; but the faculties of taste and 
smell, refined and quickened, will forever be grati¬ 
fied with the fruits and flowers of paradise. Jesus, 
at the Passover, said to his disciples, "I will not 
drink henceforth of this fruit of the vine, until that 
day when I drink it new with you in my Father’s 
kingdom.” 

“There generous fruits that never fail, 

On trees immortal grow ; 

There rock, and hill, and brook, and vale, 

With milk and honey flow.” 

These fruits are real, not imaginary; and intend¬ 
ed, not merely to be seen, but to be tasted. There 
too the rose of Sharon and the lily of the valley for¬ 
ever flourish, and fill the air of heaven with perpet¬ 
ual fragrance. 

4. It will be raised in glory. "It is sown in dis¬ 
honor, it is raised in glory.” I11 consequence of 


2 66 


REDEMPTION. 


sin, it is dishonored by being condemned to dissolu¬ 
tion and corruption ; but it will be honored by being 
raised in glory. " They that he wise shall shine as 
the firmament, and they that turn many to righteous¬ 
ness as the stars forever and ever.” An illustration 
of this glory is found in the person of one of John’s 
glorified fellow-servants, the splendor of whose pres¬ 
ence was so great that he fell at his feet to worship 
him. The exaltation, the beauty, and the radiance 
of the glorified body is far above our present con¬ 
ception : ''For it doth not yet appear what we shall 
be : but we know that when He shall appear we 
shall be like him ; for we shall see him as he is.” 
"Who shall change our vile body, that it may be 
fashioned like unto his own glorious body, accord¬ 
ing to the mighty working whereby he is able even 
to subdue all things unto himself.” 

Christ, who is the type of the resurrected body, 
exemplified this glory in his transfiguration. It is 
written, "And after six days Jesus taketh Peter, and 
James, and John his brother, and bringeth them in¬ 
to an high mountain apart, and was transfigured be¬ 
fore them: and his face did shine as the sun, and 
his raiment was white as the light. Matt. 17 :i-2. 
A more minute description of his appearance is given 
by John in the first chapter of Revelation. " And I 
turned to see the voice that spake with me. And 
being turned I saw seven golden candlesticks; and 
in the midst of the seven candlesticks one like unto 
the Son of man, clothed with a garment down to the 
foot, and girt about the paps with a golden girdle. 


THE LIVING WAY. 


.267 

His head and his hairs were white like wool, as 
white as snow ; and his eyes were as a flame of fire ; 
and his feet like unto fine brass, as if they burned in 
a furnace; and his voice as the sound of many 
waters. And he had in his right hand seven stars; 
and out of his mouth went a sharp two-edged sword ; 
and his countenance was as the sun shineth in his 
strength.” 

These descriptions indicate the nature of the glory 
which shall be conferred upon the bodies of those 
who bear the image of the heavenly. "Blessed and 
holy is he that hath part in the first resurrection.” 
But the degree of glory to which each shall 
attain will depend upon the measure of moral 
excellence in the individual. "For one star differ- 
eth from another star in glory. So also is the res- 
surrection of the dead.” 

The important relation which the foregoing facts 
on the nature of the resurrection sustain to the 
theory of the redemption of the body will appear 
from the following deductions: 

1. The glorified state being precisely the same 
whether attained by resurrection or translation, 
the analogy between the mortal and the trans¬ 
lated body is the same as the analogy between the 
mortal and the resurrected body. Therefore, as 
the personal identity of the mortal body is retained 
in the resurrection , it follows, that, in the transla¬ 
tion of the living, the personal identity of the mortal 
body is also retained. 

2. By the same method of reasoning it follows 


268 * 


REDEMPTION. 


also that a transformation , similar to that which 
takes place in the substance of the body in the res¬ 
urrection, will take place in the substance of the 
body in translation . 


CHAPTER XVII. 


REDEMPTION-THE DOCTRINE-THE CONSEQUENCES 

OF SIN. 

Redemption in its general signification, and the 
various applications of the term, has already been 
explained. As the third part in the plan of salva¬ 
tion it is defined to be, deliverance from the conse¬ 
quences of sin, and the introduction of soul and 
body into the glorified state. This however does 
not indicate the mode of its accomplishment; which 
may be either by the resurrection of the dead or 
the change of the living. The following definition 
therefore will express more fully its special signifi¬ 
cation : 

Redemption , by the living way, is deliverance 
from all the consequences of sin; the complete 
transformation of spirit, soul and body into the 
likeness of Christ; and the transition and transla- 
of the living being from the mortal to the glorified 
state and place. 

The subject of this proposition claims our atten¬ 
tion, first, as a doctrine ; and, secondly, as an ex¬ 
perience . As a doctrine it may be understood and 
believed like any other doctrine of the Bible, by all 


270 


REDEMPTION. 


who are capable of understanding it, whether they 
obtain the experience or not: As an experience it 
involves special conditions which must be known and 
complied with in order to its realization. 

In discussing this doctrine four things are to be 
considered: 1. The consequences of sin: 2. 
How they are removed: 3. The nature of the 
transformation of sfirit, soul and body ; and, 4. 
The transition and translation of the living being 
from the mortal to the immortal state. 

I. What are the consequences as distin¬ 
guished FROM THE GUILT AND NATURE OF SIN? 

The guilt of sin is the condition of criminality 
incurred and the just sense of condemnation felt 
on account of actual wilful transgression. 

The nature of sin, in man, is the inherited prin¬ 
ciple of evil. 

The consequences of sin are its evil effects upon 
spirit, soul and body, produced by actual trans¬ 
gression or entailed by inheritance. 

Because the consequences of sin are more mani¬ 
fest in the physical than in the spiritual nature, the 
tendency is to consider them in their relation to the 
body only, and to overlook the fact that they 
equally affect the soul and the spirit. Indeed, so 
intimately connected are these three parts of our 
nature, that whatever affects one part affects the 
whole. Man, like his Maker, is a trinity in unity. 
It requires the three natures in combination to con¬ 
stitute the one man. And doubtless they are thus 
combined in every human being from the moment 


THE LIVING WAY. 


271 

of conception. God’s universal law, established at 
creation, that every seed should bring forth after its 
kind, holds good concerning man ; and if so, the 
human seed contains, in combination, soul and 
spirit life as well as physical life. To avoid the 
error of Materialism at this point, let the distinction 
here made be carefully observed. There is an 
essential difference between asserting that spirit 
life is only a refined condition of matter, and as¬ 
serting that spirit life is found in combination with 
matter. The term substance is equally applicable 
to matter or spirit. The body is a material sub¬ 
stance, the soul and spirit are immaterial sub¬ 
stances. But we know that in man the three are 
combined together: and, reasoning from analogy, 
we are justified in asserting that they are thus com¬ 
bined from the moment of conception. This is the 
only reasonable method of accounting for the crea¬ 
tion of the soul, or the transmission of mental and 
moral characteristics from parent to child. To 
suppose that God directly repeats the act of breath¬ 
ing a living soul into each human being that comes 
into existence is incredible, for two reasons: 
First, God as an infinitely pure and holy being 
could not breathe into the body a fallen soul such 
as man in his natural state possesses : Secondly, 
He would not breathe a pure soul into a fallen 
body. Hence the soul of the child must have its 
origin from the parental germ by natural genera¬ 
tion ; and consequently physical, soul and spirit 
life are all contained in each germ of both parents, 


272 


REDEMPTION. 


and transmitted to the child at the moment of con¬ 
ception. Yet neither of these germs, although con¬ 
taining this three-fold life, possesses in itself a dis¬ 
tinct personality. A new being can only be 
brought into existence by the union of both the 
male and female germs. The only exception to 
this rule, among the human species, being the 
miraculous conception of Christ. 

The fact of this intricate interweaving and com¬ 
mingling of life, from the very beginning of exist¬ 
ence, argues the most intimate sympathetic union, 
and shows how readily the entire being is affected 
through any one part. These three natures—the 
spirit as the central, the soul as intermediate, and the 
body as external—are continually acting and re¬ 
acting one upon another. *That which affects the 
spirit comes in contact with the soul and passes out¬ 
wardly to the body: That which affects the soul 
touches the spirit on the one hand and the body on 
on the other: That which affects the body pene¬ 
trates the soul and produces an impression on the 
spirit. It is a well known scientific fact that cen¬ 
tering in the brain are two sets of nerves called the 
influential and the automatic arcs. The upper, 
which is the influential arc, is the seat of intelli¬ 
gence, free will, and conscience; the lower auto¬ 
matic arc operates mechanically. Science teaches 
also that impressions may be made upon these auto¬ 
matic nerves, by the force of habit, which are as in- 
erasable as scars upon the hand. 

"The most searching blessing upon good habits,” 


THE LIVING WAY. 


273 


says Mr. Cook, "the most penetrating curse on bad, 
is found in the one fact, that the automatic nervous 
mechanism is such, that when a habit, good or bad, 
is scarred into the nerves and brain, the soul pours 
forth the result of habit almost spontaneously. The 
influential nerve arcs can, indeed, hold back the ac¬ 
tivity of the automatic arcs. The will counts for 
something as a cause, and may resist, keep in check 
and modify ; but even a man is so far an automaton, 
that, if he is an orator, he will scar himself with the 
complete oratorical habit, and may speak as the 
bird sings, without effort. But just so, my friends, 
your tendency or mine to slovenly speech, our fear¬ 
fully unaesthetic ways, and even the inebriate’s thirst, 
or the sensualist’s leprous thoughts, scar the nervous 
system in its automatic arc. When you thus scar¬ 
red by habit, and it may be, alas! by inheritance, 
pass the place of temptation, you are seized, you 
know not with what power: you feel that there is 
necessity upon you; and that mystery is simply in 
the fact that scars are inerasable. You have scar¬ 
red your nervous system with an evil habit; and now 
the terrific power of the automatic mechanism stands 
behind your will.” Biology , p. 178. 

These scars are discoverable upon the automatic 
arc. But do they go no farther? Are they not as 
certainly, though unseen, cut into the texture of 
the soul and spirit? Are not the words of Long¬ 
fellow, in his song on "The Sifting of Peter,” liter- 
jg ally as well as morally true? 


274 


REDEMPTION. 


“Wounds of the soul, though healed, will ache J 
The reddening scars remain, and make 
Confession : 

Lost innocence returns no more j 
We are not what we were before 
Transgression. n 

The will it is true counts for something as a 
cause, and may resist, keep in check and modify ; 
but when the automatic nerves have been scarred 
to a certain extent the will is powerless. In fact, 
these scars, unless entailed by inheritance, cannot 
be produced upon the brain without the consent of 
the will; and consequently they must first be cut 
into the texture of the spirit and the soul, before an 
inerasable impression can be made upon the physi¬ 
cal organ. 

Some conception may be formed of the nature 
and extent of the consequences of sin from the 
following enumeration ; which, however, is proba¬ 
bly incomplete. 

The consquences of sin upon the spirit are, slow¬ 
ness of understanding, imperfect reasoning facul¬ 
ties, an inferior judgment, a poor memory, a will 
too weak or too strong, and a defective conscience. 

The consequences of sin upon the soul are, irregu¬ 
lar emotions, powerful propensities, unnatural 
affections, and disordered appetites and passions. 

The consequences of sin upon the body are, a 
gross, effeminate, or deformed physical nature; 
imperfect organs of sense—defective organs of 
speech, sight, hearing, smelling, touch, or taste : 
infirmity, disease, and death. 


THE LIVING WAY. 


275 


The bodily disabilities here noted will perhaps 
be more readily recognized as consequences of sin 
than those which relate to the faculties and attri¬ 
butes of soul and spirit. It is difficult by a single 
adjective to convey the precise meaning intended. 
The design is to show, 1. The lack of complete¬ 
ness in the various faculties of our being compared 
with what they would be were it not for the results 
of actual or entailed transgression. 2. The dis¬ 
proportion of these various faculties with each 
other: as, the possession of a prodigious memory 
in connection with a defective judgment. 3. The 
inequalities in the combination of the physical, 
mental, and moral powers in different individuals: 
for example; a precocious intellect with a frail 
body; a great soul with an inferior mind; or a 
gross physical nature with but little mind and heart. 
All these defects and disproportions are conse¬ 
quences of sin. Of course we are here referring to 
the want of equilibrium in the nature of each one 
separately considered, and comparing one set of 
faculties and powers with other faculties and powers 
in the same individual; and not asserting the possi¬ 
bility of a common standard of physical, mental, 
and moral capacity to which all may attain. Each 
to the utmost extent of the capacity with which he 
Is endowed, may attain to the just proportion and 
complete harmony of his own nature ; but differ¬ 
ences In degrees of capacity are as limitless as the 
race. 

Some of the disabilities which have been enumer- 


27 6 


REDEMPTION« 


ated may be removed by the healing of the body * 
and others may be measurably relieved by special 
spiritual experiences ; but strictly speaking they are 
all consequences of sin, and relate to the third part 
in the plan of salvation. 


CHAPTER XVIII. 

THE DOCTRINE OF REDEMPTION, CONTINUED.-HOW 

THE CONSEQUENCES OF SIN ARE REMOVED. 

It is universally admitted that the Scriptures do 
not promise deliverance from the consequences of 
sin either in justification or sanctification. The in¬ 
quiry, therefore, which next arises is, 

HOW ARE THE CONSEQUENCES OF SIN REMOVED ? 

The same vague conceptions, which for many 
years prevailed with reference to the doctrines of 
justification and santification, are now entertained 
on this subject. The general supposition is that in 
some unexplained and unexplainable manner the 
work is accomplished in or after death. Prior to 
the time of the Reformation, and even down to the 
days of Wesley, this view prevailed widely concern¬ 
ing the work of justification. Mr. Whitefield, in one 
of his tours through the United States, mentions a 
conversation which he had with the landlady of a 
hotel in Virginia, where he lodged over night, on 
his way South. In his Journal, under date of Dec. 
12, 1739, he writes : "I talked to the woman of the 
house of religion, and told her that we were to be 
born again. She said that was true, but it was to be 
done after death” And the essential point of con¬ 
troversy on the subject of holiness in Wesley’s day was 
not so much with regard to the nature or necessity 


27 8 


REDEMPTION. 


of sanctification, as to the mode of its accomplish¬ 
ment. His opponents were compelled to admit that 
the doctrine was plainty taught in Scripture, and 
that " without holiness no man shall see the Lord ; ” 
but they contended that it was impossible to attain 
to such an experience in the present life; and 
that it was in some wa) r accomplished in death. 
Mr. Wesley, however, contended that death had 
nothing whatever to do with it; and proved conclu¬ 
sively by the word of God that sanctification like 
justification is provided for in the atonement, and 
received by grace through faith . So, to-day, with 
regard to the further work of salvation, in the re¬ 
demption of the body, precisely the same objections 
are urged, and the same obsolete plea is revived—* 
that it is impossible to attain to such an experience 
in the present life; and that deliverance from the 
consequences of sin. can only be accomplished 
through death. It ma} r therefore be expected that 
if any advancement is made in the development of 
the doctrine and experience of redemption, the con¬ 
test will take place mainly along the same line. 
Yet it is confidently believed that the same Spirit of 
Truth, before whose glorious light the mists of error 
in the past have vanished, will continue to shine, 
until the completeness of God’s salvation through 
Jesus Christ, for soul and body, shall be fully re¬ 
vealed ; and death itself, the last enemy, shall be 
swallowed up in victory. 

We ask, in all candor, "What has death to do 
with any Christian experience ? Consider it in 


THE LIVING WAY. 


279 


whatever light we may, it is connected only with sin, 
and is the great enemy of man, from which he ex¬ 
pects finally to be delivered. So far from posses¬ 
sing any virtue, it is, at once, the offspring and 
the penalty of sin. It is written: "By one man 
sin entered into the world, and death by sin; and so 
death passed upon all men for that all have sinned.” 
And the final hope of the Gospel is its utter destruc¬ 
tion. It is written concerning Christ, that" He must 
reign until he hath put all enemies under his feet. 
And the last enemy which shall be destroyed is 
death.” And again it is written: "He shall swal¬ 
low up death in victory.” And again : "Forasmuch 
then as the children are partakers of flesh and blood, 
he also himself likewise took part of the same ; that 
through death he might destroy him that had the 
power of death, that is, the devil; and deliver them 
who through fear of death were all their lifetime sub¬ 
ject to bondage.” Hence, instead of death being 
naturally a means of grace and an agency for good, 
it is the great and -powerful agency of the Devil; 
and the final one which shall be wrested from his 
grasp, through the atonement of Christ. Conse¬ 
quently, there is nothing whatever either in the pro¬ 
cess or the condition of death that is remedial in its 
nature. 

A more reasonable reply to our question is found 
in the assertion that the consequences of sin are 
removed in the resurrection of the body. But this 
being merely an abstract statement, although true 
in part, conveys no definite idea of the conditions 


.280 


REDEMPTION. 


upon which it is possible, nor the mode of its ac¬ 
complishment. Upon what just basis is such a 
work possible? Does God by an unconditional fiat 
decree that it shall be done, and then by the exercise 
of sovereign power bring it to pass? The second 
resurrection, which will confer nothing but future 
unending existence, may be thus accounted for; 
but a provision which removes all the conse¬ 
quences of sin, and changes the mortal body into 
the likeness of Christ’s glorious body, requires the 
assignment of a just cause in order to the exercise 
of an intelligent belief. Such a cause is found only 
in the atonement of the Lord Jesus Christ, through 
which alone any benefit can justly be conferred 
upon fallen humanity. And if that be the procur¬ 
ing cause, then the work is accomplished through 
the prescribed conditions upon which the atone¬ 
ment becomes effectual. The conditions of an 
experience of redemption, however, differ from 
those of justification and sanctification in the follow¬ 
ing particulars : 

Redemption by resurrection is a provision of the 
atonement the results of which will be attained 
unconditionally by all who die in Christ, although 
it is a subject of faith to those who are truly en¬ 
lightened. 

Redemption by translation involves conditions 
similar to those of justification and sanctification, 
with this important difference : those experiences 
are open to all without exception ; but as there are two 
ways into the glorified state, all who pass through 


THE LIVING WAY. 


28l 


the living way must know that to be translated is 
according to the will of God concerning them. 

This difference will be considered in treating of 
an experience of redemption. With that excep¬ 
tion, returning to the subject of the doctrine, we 
conclude that, in the change of the living, the 
consequences of sin are removed upon the basis of 
the atonement, by grace, through faith, by the 
effectual operation of the Holy Ghost. In proof of 
which let us refer to the testimony of the word. 

1. Redemption is a provision of the atonement. 
It is spoken of in a general sense as being included 
in the atonement in the same manner as justifica¬ 
tion and sanctification. It is written: "Christ 
hath redeemed us from the curse of the law, being 
made a curse for us.” Gal. 3 .*13. And, "Christ 
being come an high priest of good things to come, 
by a greater and more perfect tabernacle, not made 
with hands, that is to say, not of this building ; 
neither by the blood of goats and calves, but by his 
own blood he entered in once into the holy place, 
having obtained eternal redemption for us.” Heb. 
9 :ii, 12. It is also written : "But of him are ye in 
Christ Jesus, who of God is made unto us wisdom, 
and righteousness, and sanctification, and redemp¬ 
tion.” 1 Cor. 1 .*30. 

"The change of the living,” although clearly 
distinguished from the resurrection of the dead, is 
equally included in the atonement. It is written : 
"Behold, I show you a mystery ; We shall not all 
sleep, but we shall all be changed, in a moment. 


282 


REDEMPTION. 


in the twinkling of an eye, at the last trump : for 
the trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed.” i Cor. 

15 ! 5 1 * 52- 

Dr. Benson in commenting upon this passage 
says, " We shall not all die . That is, we shall not 
all suffer a separation of soul and body; but we 
shall all—who do not die, be changed—so that this 
animal body shall become spiritual.” 

Dr. Clarke says : " I show you a mystery. That 
is, a thing which you have never known before. But 
what is this mystery f Why, that we shall not all 
sleep; we shall not all die ; but we shall all be 
changed: of this the Jews had not distinct notions. 
For as flesh and blood cannot inherit glory, and as 
all shall not be found dead at the day of judgment, 
then all must be changed —undergo such a change 
that their bodies may become spiritual, like the 
bodies of those who shall be raised from the dead.” 

"We shall not all sleep.” Death, to the saints, is 
spoken of as a sleep, as distinguishing the condition 
of their bodies, which rest in hojie, from the state 
of the wicked dead; and not as asserting a condi¬ 
tion of unconsciousness. The Psalmist says, "My 
flesh also shall rest in hope.” And the Apostle, in 
writing to the Thessalonians, says ; ■" I would not 
have you to be ignorant, brethren, concerning them 
which are asleep, that ye sorrow not, even as others 
who have no hope. For if we believe that Jesus 
died and rose again, even so them also who sleep 
in Jesus will God bring with him.” But we, who 


THE LIVING WAY* 283 

are in Christ shall not all sleep. That is, we shall 
not all die. 

0 But we shall all be changed.” This does not 
mean merely that we shall be changed from the 
.present to the eternal state; for this change the 
wicked shall eventually experience: but changed 
from the mortal to the glorified condition—from 
the image of the earthy to the image of the heaven- 

"For this corruptible must put on incorruption, 
and this mortal must put on immortality. So when 
this corruptible shall have put on incorruption, and 
this mortal shall have put on immortality, then 
shall be brought to pass the saying that is written, 
Death is swallowed up in victory. O death, where 
is thy sting? O grave, where is thy victory?” 
The terms corruptible and incorruptible, mortal 
and immortal, are almost universally quoted as 
though they were applied indiscriminately either to 
the dead or the living; but a closer observation 
will show that whenever such phrases are used in 
contrast, one set of terms is applied to the living, 
and the other to the dead. When the assertion is 
made that "this corruptible must put on incorrup¬ 
tion,” it refers particularly to the dead , and not to 
living. When it is said, "This mortal must put on 
immortality,” reference is made exclusively to the 
living. And this distinction is uniformly main¬ 
tained throughout the Scriptures. A living body 
is in a mortal but not in a corrupt condition. A 
dead body is in a state of corruption. Therefore 


REDEMPTION. 


284 

a dead body is changed from corruption to incor¬ 
rupt ion : a living body from mortality to immor¬ 
tality . By observing this distinction we shall dis¬ 
cover greater beauty and force in other similar 
passages. Take, for example, the passage in 
Hosea 13:14. "I will ransom them from the 
power of the grave; I will redeem them from 
death : O death, I will be thy plagues, O grave, I 
will be thy destruction : repentance shall be hid 
from mine eyes.” Here the same relative distinction 
is observed. When it is said, ”1 will ransom them 
from the power of the grave,” it refers to the dead 
who are consequently in a state of corruption : the 
further promise, "I will redeem them from death,” 
relates to the living, who are in a mortal state, and 
therefore liable to death; but being redeemed, shall 
have victory over it, and be immortalized without 
dying. Death and the grave are here apostrophized 
as living characters: "O death, I will be thy 
plagues ; O grave, I will be thy destruction :” and 
as an assurance that these things shall certainly 
come to pass, a declaration is made in the form of 
an irrevocable decree : " Repentance shall be hid 

from mine eyes :” That is, The Lord hath declared 
it, and will not repent—it shall surely be accom¬ 
plished. The apostrophe represents death as a terri¬ 
ble monster possessing a deadly sting, by which he 
destroys life ; and the grave , as a cruel tyrant hold¬ 
ing relentless sway over his conquered victims. But 
when the sting shall be taken from death, accord¬ 
ing to the promise, he shall have no 'more power to 


THE LIVING WAY. 


kill; arid when they that are in their graves shall 
hear the voice of the Son of God and come forth, 
the temporary victory of the grave shall be changed 
to defeat; and they in unison with those who, with¬ 
out dying, have gained the final victory through the 
blood of the Lamb, shall triumphantly exclaim, "O 
death, where is thy sting ? O grave, where is thy 
victory ? ” 

In the passages quoted, "the redemption of the 
living” is placed in equal prominence with the 
resurrection of the dead ; and both must be accom¬ 
plished in order to their fulfilment. The saying, 
"Death is swallowed up in victory,” cannot be 
fulfilled by the resurrection of the dead only. 
God, through Christ, must display his Complete 
power over man’s last enemy—death, and over 
him that hath the power of death, that is, the Devil, 
by delivering the living from the power of death, 
as well as the dead from the power of the grave. 
It must be a two-fold victory. This corruptible 
must put on incorr uption, and this mortal must -put 
on immortality . So when this corruptible hath 
put on incorruption, and this mortal hath put on 
immortality, then shall be brought to pass the say¬ 
ing that is written, Death is swallowed up in 
victory. 

It is also written, "For in this we groan, earnest¬ 
ly desiring to be clothed upon with our house which 
is from heaven : If so be that being clothed we shall 
not be found naked. For we that are in this taber¬ 
nacle do groan, being burdened : not for that we 


286 


REDEMPTION. 


would be unclothed, but clothed upon, that mortal¬ 
ity might be swallowed up of life. Now he that 
hath wrought us for the self-same thing is God, who 
also hath given unto us the earnest of the Spirit.” 
2 Cor. 5 i2-J. 

Dr. Benson, in his comment on the fourth verse, 
says; *' Not that we would be tmclothed— stripped 
of our bodies, for that we cannot Consider desirable ; 
but rather, if it might be left to our choice, we would 
desire to pass into the immortal state without dying, 
or to be clothed upon with the heavenly glory, such 
as that which will invest the saints after the resurrec¬ 
tion. That mortality might be swallowed tif of 
life. As if it were annihilated by the divine 
power; as the case was with Enoch and Elijah, 
when they were translated, and as it shall be with 
the saints that are alive at Christ’s second coming.” 

The two passages in the foregoing quotation - 
We that are in this tabernacle do groan being 
burdened, and, In this we groan earnestly desiring 
to be clothed upon with our house which is from 
heaven,—although somewhat similar in form, ex¬ 
press different conditions of experience. 

First, We groan being burdened, on account 
of the disabilities and infirmities of the flesh, and 
the various evils to which the mortal body is sub¬ 
ject in the present life ; resulting in suffering, dis¬ 
ease and death. The same thought is Contained in 
Romans 8 :22, 23. *'For we know that the whole 
creation groaneth and travaileth in pain together un¬ 
til now. And not only they, but ourselves also, who 


THE LIVING WAY. 


287 

have the first fruits of the Spirit, even we ourselves 
groan within ourselves "—‘being burdened with the 
intolerable weight of infirmities which press upon 
Us* 

Secondly. We groan earnestly desiring de¬ 
liverance. "For 1 the earnest expectation of the 
creature waiteth for the manifestation of the sons 
of God. We groan within ourselves being bur¬ 
dened ; waiting for the adoption, to-wit, the redemp¬ 
tion of our body. For in this tabernacle we groan, 
earnestly desiring to be clothed upon with our house 
which is from heaven * That mortality might 
be swallowed up of life.’* 

"Not that we would be unclothed." Not that we 
desire to die ; for if we be unclothed "we shall be 
found naked"—that is, if we die, we shall be 
stripped of our body, and consequently exist only 
in the immaterial part of our nature ; we shall lack 
the entirety of our being; which we cannot con¬ 
sider desirable; and therefore we would not be 
unclothed. 

"But clothed upon." There is a state which is 
desirable : a state in which i instead of being un¬ 
clothed, our living, mortal body shall be "clothed 
upon with our house which is from heaven i” a 
state in which mortality , instead of descending 
into the grave, and being swallowed up. of corrup¬ 
tion, shall be swallowed up of life. 

"Now he that hath wrought us for the self-same 
thing is God, who also hath given unto US the ear¬ 
nest of the Spirit." That is, God who created us 


288 


REDEMPTION. 


anew in Christ Jesus, had this self-same thing, this 
final result in view. "For the creature was made 
subject to vanity, not willingly, but by reason of 
him who hath subjected the same in hope. Because 
the creature itself also shall be delivered from the 
bondage of corruption into the glorious liberty of 
the Children of God.” Dr. Clarke says, "God has 
given us our being and our body for this very pur¬ 
pose, that both might be made immortal, and both 
be glorified together.” And in commenting upon 
the term earnest in this passage, and also in 2 Cor. 
I : 22, he says, "The arrhabon of the apostle is the 
same as the erabon of Moses, Gen. 38 : 17, 18, and 
2o, which we there translate fledge. The word 
properly signifies an earnest of something promised ; 
a fart of the frice agreed upon between a buyer and 
seller, by giving and receiving of which the bargain 
was ratified ; or a defosit which was to be restored 
when the thing promised was given. From the use 
of the term in Genesis, which the apostle puts here 
in Greek letters, we may at once see his meaning 
above, and in Eph. 1 : 14, the Holy Spirit being an 
earnest in the heart, and an earnest of the from - 
ised inherita 7 ice means a security given in hand for 
the fulfilment of all God’s promises relative to grace 
and eternal life.” Hence, these desires, in the bur¬ 
dened, groaning, exfectant Christian, are not 
merely natural feelings arising from a fear of death, 
and a wish to escape it; but desires in harmony with 
the very purpose and design of God ; yea, begotten 
in him by the Holy Ghost himself, who is also given 


THE LIVING WAY. 289 

as the -pledge and assurance of their fulfilment, in 
the redemption of the body. 

2. Redemption is by grace. That is, whether 
it be accomplished by resurrection or translation it 
is a provision of grace, as distinguished from that 
which is conferred as a gift . In the chapter on 
gifts we have seen that the distinction between gifts 
and grace is this : Gifts are distributed : Grace 
is dispensed. Gifts are conferred upon particular 
persons according to the sovereign will of God. 
Grace is free to all. Gifts are not to be sought and 
obtained as grace is obtained ; but that which is of 
grace may be sought and obtained alike by all 
upon the same conditions. Nevertheless the differ¬ 
ence, which we have already mentioned, between 
the conditions of an experience of redemption and 
of justification and sanctification should be carefully 
noted. 

It is universally admitted that salvation is by 
grace; for it is written, "The grace of God which 
bringeth salvation hath appeared to all men.” 
"For by grace are ye saved, through faith; and 
that not of yourselves : it is the gift of God.” If 
then salvation as a whole is by grace, every part 
of it is also by grace. For it is an undisputed 
logical axiom, which we here express in popular 
language, that—"Whatever is asserted universally 
of anything is equally asserted of every part of it.” 
The Scriptures make the universal assertion that 
salvation is by grace : hence, every part of it is by 
19 grace. The plan of salvation, as we have also 


290 


REDEMPTION. 


seen, is divided into three parts—justification, 
sanctification and redemption; and in the general 
statement that Christ is made unto us wisdom, and 
righteousness, and sanctification, and redemption, 
each of these parts is similarly included. If, there¬ 
fore, salvation as a whole is by grace, it- follows 
that each separate part is equally by grace. 

Moreover, redemption as the third or final work 
to be accomplished is particularly mentioned in 
passages which declare that salvation is by grace. 
"For whom he did foreknow, he also did predesti¬ 
nate to be conformed to the image of his Son, that 
he might be the first born among many brethren. 
Moreover whom he did predestinate, them he also 
called : and whom he called, them he also justified : 
and whom he justified them he also glorified .’* 
Rom. 8:29, 30. "For where sin abounded, grace 
did much more abound : That as sin hath reigned 
unto death, even so might grace reign through 
righteousness unto eternal life by Jesus Christ our 
Lord.” Rom. 5 :20, 21. "Now our Lord Jesus 
Christ himself, and God even our Father, who hath 
loved us and given us everlasting consolation and 
good hope through grace , comfort your hearts and 
stablish you in every good word and work.’* 
2 Thess. 5 :t 6, 17. Hence we conclude that re¬ 
demption is not a special gift unconditionally con¬ 
ferred upon particular individuals by the sovereign 
will of God ; but a frovision of grace ; and conse¬ 
quently free to all upon the specified conditions 
relating to it. 


THE LIVING WAY. 


29I 


3. It is through faith. If the argument be sound 
that, whatever is asserted of salvation as a whole is 
equally asserted of every part, the general declara¬ 
tions of Scripture that salvation is through faith 
prove that redemption is through faith. "It is writ¬ 
ten, "By grace are ye saved through faith” It is 
of faith that it might be by grace, to the end the 
promise might be sure to all the seed; not to that 
only which is of the law, but to that also which is of 
the faith of Abraham; who is the father of us all.” 
Rom. 4 : 16. "Now the righteousness of God with¬ 
out the law is manifested, being witnessed by the 
law and the prophets ; even the righteousness of God 
which is by faith of Jesus Christ unto all and ufon 
all them that believe: for there is no difference: 
For all have sinned, and come short of the glory of 
God ; being justified freely by his grace through 
the redemption that is in Christ Jesus.” Rom. 3 : 
21-24. 

Yet redemption is not only thus alluded to in gen¬ 
eral terms; but is particularly spoken of as being 
through faith. 

First. The . resurrection of the dead in Christ 
is through faith.- The apostle says, "For if in this 
life only we have hope in Christ, we are of all men 
most miserable. But now is Christ risen from the 
dead, and become the first fruits of them that slept. 
For since by man came death, by man came also 
the resurrection of the dead.” 1 Cor. 15: 19-21, 
"For if we believe that Jesus died and rose again, 
even so them also who sleep in Jesus will God bring 


292 


REDEMPTION. 


with him.” 2 Thess. 4 : 14. And Jesus says, " He 
that believeth in me though he were dead yet shall 
he live.” John 11 : 25. The apostles and early dis¬ 
ciples went everywhere preaching Jesus and the res¬ 
urrection from the dead; not only as the doctrine of 
a general resurrection, but as a personal belief that 
through him they should be partakers of the first 
resurrection, and have their corruptible bodies 
changed into the likeness of Christ’s glorious body. 
The faith of some of the ancient worthies is thus re¬ 
corded : "Women received their dead raised to life 
again : and others were tortured, not accepting de¬ 
liverance ; that they might obtain a better resurrec¬ 
tion.” Heb. 11 : 25. "These all died in faith , not 
having received the promises, but having seen them 
afar off, and were persuaded of them, and embraced 
them , and confessed that they were strangers and 
pilgrims on the earth.” Heb. 11 : 13. And per¬ 
haps there is not a more sublime passage of Holy 
Writ than Job’s declaration of faith, uttered in the 
hour of his greatest extremity : "O that my words 
were now written ! O that they were printed in a 
book ! That they were graven with an iron pen and 
lead in the rock forever ! For I know that my Re¬ 
deemer liveth, and that he shall stand at the latter 
day upon the earth: And though after my skin 
worms destroy this body, yet in my flesh shall I see 
God: whom I shall see for myself, and mine eyes 
shall behold and not another; though my reins be 
consumed within me.” Job 19 : 23-27. So also, in 
every age, has the Christian, by faith in Christ for 


THE LIVING WAY. 293 

the resurrection of the body, exclaimed with Job, 
”1 know that my Redeemer liveth.” 

“Grave, the guardian of our dust, 

Grave, the treasury of the skies, 

Every atom of thy trust 

Rests in hope again to rise : 

Hark ! the judgment trumpet calls— 

Soul, rebuild thy house of clay ; 

Immortality thy walls, 

And eternity thy day.” 

Secondly. The redemption of the living is 
through faith. As the frequent declarations of Scrip¬ 
ture that " all men are mortal ” are supposed by many 
to preclude the possibility of exercising faith for the 
redemption of the living body, let us examine criti¬ 
cally some of the strongest passages on that subject. 
Perhaps the most comprehensive passage of this 
kind is found in the original death penalty pro¬ 
nounced upon man in consequence of sin. The 
Lord said to Adam, "In the sweat of thy face shalt 
thou eat bread, till thou return unto the ground; 
for out of it wast thou taken: for dust thou art and 
unto dust shalt thou return.” Gen. 3 : 19. Dr. 
Clarke in commenting upon this passage, remarks : 
"God had said that in the day they ate of the for¬ 
bidden fruit, dying they should die —they should 
then become mortal; from which it is evident that 
man would have been immortal had he never trans¬ 
gressed , and that this state of continued life and health 
depended on his obedience to -his Maker.” But 
having transgressed,the sentence of death was passed 
upon him, and not upon him only, but through him 


REDEMPTION. 


2 94 

upon the whole human race ; so that the declara¬ 
tion—" Dust thou art, and unto dust shalt thou re¬ 
turn ”—was universal. The declaration as explained 
in Romans 5th and 12th, places the universality of 
this decree beyond dispute. "Wherefore as by one 
man sin entered into the world, and death by sin ; 
and so death passed upon all men for that all have 
sinned.” There are many other passages also which 
refer to this decree ; such as the words of Job : "For 
I know that thou will bring me to death, and to the 
house appointed for all living And the words in 
Ecclesiastes 9 : 5. "For the living know that they 
must die.” And again in Hebrews 9 : 27. "It is ap¬ 
pointed unto men once to die.” These and similar 
passages are all based upon the original decree, and 
prove conclusively that the sentence of death was 
universal. 

If then "man would have been immortal had he 
never transgressed,” if "by transgression he became 
mortal,” and if a universal decree of death was 
pronounced upon the whole human race in conse- 
quece of sin ; it follows, that the scheme of redemp¬ 
tion through Jesus Christ, in order to equal the 
measure of transgression and reach to the depth of 
the fall, must also be universal. To be less than 
this it would be a failure ; and to be commensurate 
with the fall it must contain conditions upon which 
the penalty of death may be annulled. All this 
and more is claimed for it by orthodox believers. 
Not only is it claimed that the atonement makes 
ample provision both for original and actual trails- 


THE LIVING WAY. 295 

gression, but that it opens to man the possibility of 
attaining to a condition immeasurably above and 
beyond his first estate. 

The Scriptures abound in passages which prove 
that the provisions of salvation are co-extensive 
with the fall. It is written : As in Adam all die, 
even so in Christ shall all be made alive, i Cor. 
15 .*22. This passage is so comprehensive that it 
has become the corner-stone of Universalism; and 
is advanced as a plea for unconditional salvation. 
Whatever disputes have arisen concerning its scope, 
it has never been construed to mean less than that 
the remedy provided in Christ is equivalent to the 
loss sustained in Adam. 

Again it is written : But we see Jesus, who was 
made a little lower than the angels for the suffering 
of death, crowned with glory and honor ; that he by 
the grace of God should taste death for every man. 
Heb. 2 19. On this passage Dr. Clarke says: "It 
was a custom in ancient times to take off criminals 
by making them drink a cup of poison. The 
reference in the text seems to point out the whole 
human race as being accused, tried, found guilty, 
and condemned, each having his own poisoned cup 
to drink ; and Jesus, the wonderful Jesus, takes the 
cup out of the hand of each, and cheerfully and 
with alacrity drinks it to the dregs ! Thus having 
drunk every man’s poisoned cup he tasted that 
death which they must have endured, had not their 
cup been drunk by another .” 

The possibility of exemption from physical death 


REDEMPTION. 


296 

is here undoubtedly taught; for the term death in 
the declaration—" He tasted death for every man,” 
is used in the same comprehensive sense as in the 
passage—" Death passed upon all men so that, as 
Dr. Clarke justly expresses it, " Christ having drunk 
every man’s poisoned cup, and tasted that death 
which every one must otherwise have endured,” it 
is possible for man through faith in Christ, accord¬ 
ing to the provisions of the atonement thus made, 
to be exempt from tasting that death which Christ 
has tasted for him. It is folly to attempt to fly 
from this conclusion by claiming that spiritual 
death only is meant. Physical death is the ex¬ 
pressed meaning, the other is only inferred. But 
admitting that both are included, the inference we 
have drawn is the one invariably used in applying 
this passage to the salvation of the soul—that 
Christ having tasted death for every man, it is pos¬ 
sible for man by faith in Christ to be exempt from 
suffering the penalty due to sin in the loss of his 
soul. And if this be true of his soul, why may he 
not through the same means be equally exempt from 
suffering the penalty of sin against his body? 

Turn again, if you please, to Romans 5 :i6-i8 : 
" And not as it was by one that sinned, so is the 
gift: for the judgment was by one to condemna¬ 
tion, but the free gift is of many offences unto justi¬ 
fication. For if by one man’s offence death reigned 
by one; much more they which receive abundance 
of grace and of the gift of righteousness shall 
reign in life by one Jesus Christ. Therefore as by 


THE LIVING WAY. 


297 


the offence of one judgment came upon all men to 
condemnation ; even so by the righteousness of one 
the free gift came upon all men unto justification of 
life.” "The apostle,” says Dr. Clarke, "uses three 
remarkable words in these three verses:—1. 
a ikcuuiM) justification verse 16. 2. aikcuogvvj/, which 

we render righteousness, verse 17 ; but it is best 
rendered justification as expressing that pardon 
and salvation offered to us in the gospel. 3. Aacamatg, 
which is also rendered justification verse 18.” 

"The first word SiKaiu/xa signifies among the Greek 
writers, the sentence of a judge, acquitting the 
innocent, condemning and punishing the guilty; 
but in the New Testament it signifies whatever God 
has appointed or sanctioned as a law; and appears 
to answer to the Hebrew mishj)at Tehovah , the 
statute or judgment of the Lord. It evidently has this 
sense in Luke 1:6; but in the verse in question it 
most evidently means absolution or liberation from 
punishment, as opposed to KUTunpi/ic , condemnation , 
verse 18.” 

The second word, Stmiocvn//, as explained in chap. 
1 : 16, which we translate righteousness in verse 
3:7, signifies God’s method of saving mankind by 
faith in Christ; which is fully evident from the use 
of the term in chap. 9 : 30. The Gentiles who fol¬ 
lowed not after righteousness—who had no knowl¬ 
edge by revelation, of God’s method of justifying and 
saving sinners, have attained to righteousness -—have 
had imparted to them God’s method of salvation by 
faith in Christ. But Israel have not found out the 


REDEMPTION. 


298 

genuine plan of salvation, even in that law which 
so strongly and generally proclaims justification by 
faith. And why have they not found it ? Verse 
32. Because they sought it not by faith. 

The third Word, 6 imt <•>«?, is used in the Greek 
writers, almost universally, to denote the 'punish¬ 
ment inflicted on a criminal , or the condemnatory 
sentence itself; but in the New Testament where it 
occurs only twice (Rom. 4 : 25 ; and chap. 5 : 18,) 
it evidently signifies the pardon and remission of 
sins; and seems to be nearly synonymous with 

dm; iwiia.” 

According to this exposition it would be impos¬ 
sible by words to establish more fully than is estab¬ 
lished by these passages the position we have taken 
—that the redemption of the living is through faith. 
1. These verses unmistakably refer to the univer¬ 
sal death penalty pronounced upon man in conse¬ 
quence of sin. 2. They assert the possibility of 
exemption from it through the atonement. 3. 
They teach that the means by which it is obtained 
is through faith. 

But the Scriptures not only teach that the atone¬ 
ment is commensurate with the fall, but that it 
reaches beyond it. It is written, "Where sin 
abounded, grace did much moie abound:” which 
Dr. Clarke thus explains : " Where sin abounded , 
whether in the world or the heart oi the individual, 
being discovered by this most pure and righteous 
law, grace did much more abound: not only pardon 
for all the past is offered by the Gospel, so that all 


THE LIVING WAY. 


299 


the trangressions for which the soul is condemned 
to death by the law, are freely and fully forgiven ; 
but also the Holy Ghost, in the abundance of his 
gifts and graces, is communicated, so as to prepare 
the receiver for an exceeding and eternal weight of 
glory. Thus the grace of the Gospel not only re¬ 
deems from death, and restores to life, but brings 
the soul into such relationship with God, and into 
such participation of eternal glory, as we have no 
authority to believe ever would have been the por¬ 
tion even of Adam himself, had he even eternally 
retained his innocence. Thus, where sin abounded 
grace doth much more abound .” And in comment¬ 
ing on the 21 st verse—"That as sin hath reigned 
unto death, even so might grace reign through 
righteousness unto eternal life by Jesus Christ our 
Lord”—he concludes with these words : " Thus we 
find that the salvation from sin here is as extensive 
and complete as the guilt and condemnation of sin ; 
death is conquered, hell disappointed, the devil con¬ 
founded, and sin totally destroyed.” 

Further evidence, we believe, will not be required ; 
yet we may refer to a few particular passages that 
appear to have force against the view we have ad¬ 
vanced, but which may be satisfactorily explained. 
It is written : "What man is he that liveth, and shall 
not see death ? shall he deliver his soul from the 
hand of the grave ?” Psa. 89: 48. "They that 
trust in their wealth, and boast themselves in the 
multitude of their riches ; none of them can by any 
means redeem his brother, or give to God a ransom 


3oo 


REDEMPTION. 


for him : (For the redemption of their soul is pre¬ 
cious, and it ceaseth for ever:) That he should 
still live forever and not see corruption.” Psa. 49 : 
6-9. "There is no man that hath power over the 
spirit to retain the spirit; neither hath he power in the 
day of death : and there is no discharge in that war ; 
neither shall wickedness deliver those that are given 
to it. Ecc. 8 : 8. On the first mentioned verse Dr, 
Clarke says, "All men are mortal, and death is un¬ 
certain, and no man by wisdom, might, or riches, 
can deliver his life from the hand—* ‘the fower of 
death and the grave.” On the second he says, 
" None can redeem his brother— ~Wealth cannot save 
from death ; nor will God accept riches as a ransom 
for the life or soul of any transgressor. For the re~ 
demotion of their soul is precious. It is of too high 
a price to be redeemed with corruptible things, such 
as silver and gold, and has required the sacrificial 
death of Christ.” On the verse in Ecclesiastes he 
says; "The Chaldee has, 'There is no man who 
can rule over the spirit of the breath, so as to pre¬ 
vent the animal life from leaving the body of man.’ 
Others translate to this sense .* 'No man hath power 
over the wind to restrain the wind ; and none has 
power over death to restrain him ; and when a man 
engages as a soldier he cannot be discharged from 
the war till it is ended ; and by wickedness no man 
shall be delivered from any evil.’ Taking it in this 
way there are maxims which contain self evident 
truths.” 

The particular teaching in each of these passages 


THE LIVING WAY. 


301 


is the same. The various readings, and the com¬ 
ments upon them are given not because the mean¬ 
ing is obscure, but to allow them the advantage of 
their utmost force. When thus presented in their 
strongest light they contain nothing in general on 
the subject of man’s mortality beyond the passages 
previously quoted. In that respect therefore they 
are equally covered by the provisions of the atone¬ 
ment. The particular point which they are intend¬ 
ed to teach is, the utter inability of man, by any in¬ 
herent power or favorable outward circumstances to 
deliver himself or another from the power of death. 
But while it is not in the power of man to prolong 
his own life, or give a ransom for his brother, God 
has provided a ransom for hhn. The expletive—* 
the redemption of their soul is precious—in harmony 
with many other scripture passages, indicates that 
although no such power exists in man, it does exist 
in the redemption of Christ. When the Saviour ap¬ 
peared to John on the island of Patmos he said to 
him, "I am he that liveth, and was dead; and, be¬ 
hold, I am alive for evermore, Amen ; and have 
the keys of hell and of death. Rev. 1 : 18. The 
same distinction is here made between the living and 
the dead which we have observed in other scrip¬ 
tures. The following is Dr. Clarke’s comment: 

” I am he that liveth and was dead. I am Jesus 
the Saviour, who, though the fountain of life, 
have died for mankind; and being raised from the 
dead I shall die no more, the great sacrifice being 
consummated. And have the keys of death and 


302 


REDEMPTION* 


the grave , so that I can destroy the living and 
raise the dead. The key here signifies the -power 
and authority over life, death and the grave. This 
is also a rabbinical form of speech* In Sanhedrin, 
fol. 113, 1, it is said: 'When the son of the 
Woman of Sarepta died, Elijah requested that to 
him might be given the key of the resurrection of 
the dead . They said to him, there are three keys 
Which are not given into the hand of the apostles, 
the key of life , the key of rain , and the key of the 
resurrection of the dead? From this example it is 
evident that we should understand hades here* 
not as /?<?//, nor the place of separate spirits , 
but merely as the grave; and the key we find to be 
merely the emblem of power and anthority . 
Christ can both save and destroy, can kill and 
make alive . Death is still under his dominion, 
and he can recall the dead whensoever he pleases.” 

Christ is the resurrection and the life. Through 
his sufferings, and death, and resurrection, he 
obtained the keys of hell and of death by conquest. 
"Forasmuch as the children are partakers of flesh 
and blood, he also himself likewise took part of the 
same ; that through death he might destroy him 
that had the power of death, that is, the devil.” 
Heb. 2:14. The devil, in his victory over man in the 
fall, became possessor of the keys of death and the 
grave ; but Christ by voluntarily placing himself 
under the dominion of death, and rising again the 
third day, displayed his complete power over it, 
and was "declared to be the Son of God with 


THE LIVING WAY. 


303 


power, according to the spirit of holiness, by the 
resurrection from the dead.** Rom. 1 '.4. Thus 
through death he destroyed him that had the powef 
of death, that is, the devil. It will be observed 
that this expression is in the past tense l . he had the 
power of death; but in consequence of the 
victory obtained by Christ through his death and 
resurrection, the keys of death and hell were trans¬ 
ferred to him ; and therefore he says, " Behold I 
am alive again for evermore, Amen \ and have the 
keys of hell and death.” He possesses equally the 
power over death as over the grave. The results 
of this victory are not yet fully made manifest.‘ the 
devil still apparently holds sway over the dead in 
Christ, and actually retains his victory over the 
wicked and the unbelieving; but the Work of the 
atonement being an accomplished fact, Christ alone 
has the power of life and death to all that are in him. 

The same truth is taught in the eleventh chap¬ 
ter of John. Jesus in speaking to Martha con¬ 
cerning the death of her brother Lazarus, said to 
her, "Thy brother shall rise again. Martha saith 
unto him, I know that he shall rise again in the 
resurrection at the last day. Jesus said unto her, I 
am the resurrection, and the life .‘ he that believeth 
in me, though he were dead, yet shall he live .* and 
whosoever liveth and believeth in me shall nevef 
die.” The subject of their Conversation, (the 
resurrection of Lazarus from the grave,) proves 
beyond question that reference is here made to the 
life and death of the body. In the declaration—I 


304 


REDEMPTION. 


am the resurrection and the life—we again observe 
the distinction maintained between the living and 
the dead; and in the words which follow Christ 
most emphatically teaches that both the resurrec¬ 
tion of the dead and the change of the living are 
accomplished through faith. "He that believeth 
in me, though he were dead, yet shall he live : and 
whosoever liveth and believeth in me shall never 
die.” 

Having thus carefully examined the strongest 
passages on record relative to the penalty pro¬ 
nounced upon man in consequence of sin, and hav¬ 
ing found, after allowing them their fullest force and 
widest range, that the remedy provided through the 
atonement is not only an equivalent in every respect, 
but more than an equivalent, we are warranted in 
concluding that such passages present no just bar¬ 
rier to the exercise of faith for the redemption of the 
living body- Moreover, in considering the passages 
which refer to the atonement, we have seen that 
they expressly teach the doctrine that redemption is 
through faith. 

But as conclusive evidence that the redemption of 
the living is through faith we refer to the inspired re¬ 
cord in the case of Enoch. It is written, "By faith 
Enoch was translated that he should not see death ; 
and was not found because God had translated him : 
for before his translation he had this testimony, that he 
pleased God.” Heb. 11:5. Here, is the express 
declaration that Enoch was translated "by faith;” 
and it is not a little remarkable that the strongest 


THE LIVING WAY. 


305 


scripture comment on the subject of faith is found in 
this immediate connection. The 6th verse reads 
thus : " But without faith it is impossible to please 
him : for he that cometh to God must believe that 
he is, and that he is a rewarder of them that dili¬ 
gently seek him.” Enoch doubtless pleased God in 
other respects; but the special and only particular 
on record in which it is said he pleased him was by 
his faith: and immediately following comes the 
positive and universal declaration that "without 
faith it is impossible to please him” Could 
the Scriptures teach more conclusively that the 
redemption of the living body is through faith ? 

4. Redemption is accomplished *by the effective 
agency of the Holy Ghost. In a general sense 
eveiy operation of grace is properly ascribed to 
God. Whatever is accomplished is accomplished 
by divine power. But God, in the plan of salva¬ 
tion, has been pleased to reveal himself as possess¬ 
ing three distinct personalities, each fulfilling a 
separate office. The Godhead is made known, in 
his essential divinity, as the Father, the Word and 
the Spirit; in his combination with humanity, as 
the Father, the Son and the Holy Ghost. We 
come to a knowledge of the Father through the 
Son ; and to a knowledge of the Son through the 
Spirit. Jesus says, "No man cometh unto the 
Father but by me.” And, "no man can say that 
Jesus is the Christ but by the Holy Ghost.” This 
is the divine order of revelation. As to the sepa- 
20 rate offic,es*of each, salvation is ascribed to God the 


306 


REDEMPTION. 


Father as its Author, to God the Son as its Medium, 
and to God the Holy Ghost as its Agent. It was 
devised by the Father, procured by the Son, and 
is revealed by the Spirit. Whatever is accom¬ 
plished for or in us is through the love of the 
Father, the atonement of the Son, and the power 
of the Holy Ghost. Without the effective agency 
of the Spirit, both the love of the Father and the 
sacrifice of the Son would be equally unavailing. 
The entire process of salvation from the beginning 
of conviction to the final transformation into the 
image of the heavenly is accomplished through the 
direct operation of the Holy Ghost. As certainly 
as Christ the Word made his advent into the world 
to offer an atonement for sin, so certainly did the 
Holy Ghost, on the day of Pentecost, make his 
advent into the world, for the purpose of making 
effectual what the atonement had made possible. 

It is the Spirit that produces conviction. It is 
written : "When he, the Spirit of truth, is come, 
he will reprove the world of sin, and of righteous¬ 
ness, and of judgment.” John 16 :8. 

It is the Spirit that regenerates. "Verily, verily, 
I say unto thee, Except a man be born of water and of 
the Spirit he cannot enter into the kingdom of God.” 
John 3 .*5. "Not by works of righteousness which 
we have done, but according to his mercy he saved 
us, by the washing of regeneration, and the renewing 
of the Holy Ghost.” Tit. 3 15. 

It is the Spirit that assures us of our adoption . 
"For ye have not received the spirit of bondage 


THE LIVING WAY. 


307 


again to fear; but ye have received the Spirit of 
adoption, whereby we cry, Abba, Father. The. 
Spirit himself beareth witness with our spirit, that 
we are the children of God.” Rom. 8 :i5, 16. 

The Spirit is our Comforter and Guide . He 
takes the place of Christ as our great Teacher. 
Jesus said to his disciples : "Nevertheless I tell you 
the truth ; it is expedient for you that I go away ; 
for if I go not away, the Comforter will not come 
unto you ; but if I depart, I will send him unto you. 
And when he is come, he will guide you into all 
truth : for he shall not speak of himself; but what¬ 
soever he shall hear, that shall he speak: and he 
will show you things to come. He shall glorify 
me : for he shall receive of mine, and shall show it 
unto you.” John 16 17-14. He it is that reveals to 
us the mysteries of the kingdom. As it is written, 
"Eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which 
God hath prepared for them that love him. But 
God hath revealed them unto us by his Spirit: for 
the Spirit searcheth all things, yea the deep things 
of God.” 1 Cor. 2 19, 10. 

It is through the Spirit we are sanctified. " Know 
ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you? If any man defile 
the temple of God, him shall God destroy ; for the 
temple of God is holy, which temple ye are.” 1 Cor. 
3:16, 17. "But we are bound to give thanks 
always to God for you, brethren beloved of the 
Lord, Because God hath from the beginning chosen 


3°8 


REDEMPTION. 


you to salvation through sanctification of the Spirit 
and belief of the truth.” 2 Thess. 2:13. 

It is through the Spirit we are glorified . Refer¬ 
ence is doubtless made to the final work accom¬ 
plished by the Spirit at the resurrection of the just, 
in Galations 6 and 8, where it is written, "He 
that soweth to his flesh shall of the flesh reap cor¬ 
ruption ; but he that soweth to the Spirit shall of 
the Spirit reap life everlasting that is—He who 
in this life soweth to the Spirit, by living and walk¬ 
ing in the Spirit, and fulfilling all the will of God 
concerning him, when the reaping time shall come, 
the time when rewards and punishments shall be 
meted out, shall of the Spirit, or through the 
•-power and operation of the Spirit, reap life ever¬ 
lasting. Again, it is written: "We through . the 
Spirit wait for the hope of righteousness by faith.” 
Gal. 5 15. Righteousness being here spoken of as 
something yet in the future, for which we wait in 
hope, evidently means the finished work of right¬ 
eousness which will be wrought in us when our 
salvation shall be fully accomplished ; and is to be 
understood in the same absolute sense as in the 
expression of the Psalmist—"As for me, I will 
behold thy face in righteousness : I shall be satis¬ 
fied when I awake with thy likeness.” Psa. 
17 115. This ultimate condition of righteousness 
we are taught is attainable, on our part, by faith , 
and on the part of God, through the operation of 
the Spirit . It is also written : "But we all, with 
open face, beholding as in a glass the glory*of the 


THE LIVING WAY. 


309 


Lord, are changed into the same image, from glory 
to glory, even as by the Spirit of the Lord.” 2 Cor. 
3 :i8. "All we Christians,” says Dr. Clarke, "with 
face uncovered, behold , as clearly as we can see 
our own natural face in a mirror, the glorious 
promises and privileges of the gospel of Christ; 
and while we contemplate, we anticipate them by 
desire and hoj>e, and apprehend them by faith , 
and are changed from the glory there represented 
to the enjoyment of the thing which, is represented.” 
But the power by which this change is effected is 
"the Spirit of the Lord.” We are changed into 
the same image, from glory to glory, even as by 
the Spirit of the Lord. It is through this 
same power that the two witnesses mentioned 
in Revelation rise again from the dead, and ascend 
up to heaven. "After three days and an half the 
Spirit of life from God entered into them, and 
they stood upon their feet; and great fear fell upon 
them which saw them. And they heard a great 
voice from heaven saying unto them, Come up 
hither. And they ascended up to heaven in a 
cloud; and their enemies beheld them.” Rev. 
11 : 11,12. So the Spirit of life from God, at the 
time of the first resurrection, shall come down upon 
the sleeping dust of the saints in Christ, and, 

‘ ‘Their bodies which corrupted fell 
Shall incorrupt arise.” 

And by the same power those who are individual¬ 
ly translated, and those that are alive and remain 


3 IG 


REDEMPTION. 


unto the coming of the Lord, shall be changed, 
and caught up to meet the Lord in the air. 

Many other passages might be quoted in favor of 
the various points we have been considering ; but 
we believe a sufficient number have been presented 
to demonstrate the truth of the proposition that, 
"The consequences of sin, in the change of the liv¬ 
ing, like the guilt and the 7iature of sin, are re¬ 
moved upon the basis of the atonement, by grace , 
through faith , by the effective agency of the Holy 
Ghost.” 


CHAPTER XIX. 

THE DOCTRINE OF REDEMPTION, CONTINUED- 

TRANSFORMATION-TRANSITION AND TRANSLATION. 

The NATURE OF THE TRANSFORMATION THAT 

takes place in redemption is the question 
which next engages our attention. 

Inasmuch as the consequences of sin extend to 
every part of our being, it follows, that the change 
which takes place in translation is a transformation 
of the spirit and the soul as well as of the body. In 
this respect it differs essentially from the work ac¬ 
complished in the resurrection, which affects the 
body only. 

The process by which the spiritual natures of 
those who die in the Lord are glorified is not re¬ 
vealed. Either the work is instantly wrought by 
the power of the Holy Ghost immediately after the 
death of the body, or the intermediate state is one 
of continued development and expansion until the 
time of the resurrection. Whichever may be the 
fact, the process is entirely disconnected from that 
which is accomplished in the resurrection ; whereas 
the work in the redemption of the living is carried 
forward in spirit, soul and body conjointly. 

With reference to the nature of this change two 
things are to be considered : first, the transformation 


3 12 


REDEMPTION. 


of the substance of each part; and, secondly, the 
perfection of every attribute and faculty, resulting in 
the combined harmony of the whole being. 

i. The transformation of the substance of each 
fart. Having already spoken of the transforma¬ 
tion wrought in the substance of the body, in the 
chapter on the resurrection, we shall here speak 
more particularly of the change which takes place 
in the substance of the soul and spirit. 

The thought has been advanced that the spirit, 
although similar in substance to the soul, is finer in 
quality. But so far as our actual knowledge ex¬ 
tends the soul and the spirit are essentially one in 
substance, and may be so regarded in treating of 
their transformation. 

That the soul like the body is susceptible of 
changes in the quality of its substance is the teach¬ 
ing of both science and revelation. There are 
gross and refined souls, as to their substance, just as 
there are gross and refined physical natures, and 
these correspond either with the inherited or ac¬ 
quired character of the individual. 

Transformation begins in the soul; the transform¬ 
ation of the body being apparently a result of 
the change wrought within. 

We may judge comparatively of the final trans¬ 
formation of the soul by the changes through which 
it passes in the present life. It is a well known 
fact that the change which takes place in regenera¬ 
tion produces an illumination of soul which is some¬ 
times visibly manifest even to a remarkable de- 


4 


THE LIVING WAY. 313 

gree. It is related of a lady who was converted at 
the St. Charles camp-meeting near Chicago, Illin¬ 
ois, a few years ago, that such was the radiance 
of her face, and the halo of glory with which she 
was encircled, that for hours the darkness of the 
night about the altar was dispelled. Such a 
measure of illumination is indeed rare. In many 
genuine conversions it is at first barely perceptible, 
and circumstantial causes may even in mature 
experiences at times becloud the face; but an 
abiding light is so generally seen in the counte¬ 
nance of deeply pious persons that whiteness and 
brightness are invariably associated in the mind with 
the idea of moral purity, and blackness and dark¬ 
ness with evil. What is this outshining? We 
answer: Partly the direct illumination of the Holy 
Spirit, and partly the radiance of the transformed 
soul. That this is neither a new nor an unwar¬ 
ranted assertion we beg leave to quote again from 
Mr. Cook. In his lecture on ''Solar Self-Culture” 
he says: 

"A very peculiar, commanding light is brought 
into the face by the activity of the upper faculties in 
man. This radiance ought to be by us, as it is by 
natural law, most searchingly distinguished from all 
lesser illuminations. Its specific dijference from 
every other light is that in it God seems to overawe 
beholders and to rejoice. It is scientifically incon¬ 
trovertible that there is sometimes seen such a light 
in the present world. Many a poet and seer, and 
martyr and reformer, or woman of the finest fibre, 


314 


REDEMPTION. 


has at times had a face that looked like porcelain 
with a light behind it. But this is not solar light, 
unless it have in it that specific overawing difference 
which Dante names. The mysteriously command¬ 
ing and glad light is to be distinguished from mere¬ 
ly aesthetic or intellectual luminousness in the coun¬ 
tenance, by a peculiar moral authority, incisive reg- 
nancy, and unforced elateness, bliss and awe. The 
radiance cannot be counterfeited. Be Greeks, gen¬ 
tlemen, long enough to believe that every change, 
and therefore the variation in the inner illumination 
of the countenance, must have an adequate cause. 
How is it that the peculiar commanding light springs 
up from within the multiplex whole of our physical 
organism ? Your materialist will say that certain 
emotions increase the tension of the mechanism of 
the eye; and that, therefore, external light is more 
readily reflected by it, and that we have hence, ap¬ 
parently, a new light in the eye when these emo¬ 
tions are active. But what is to be said of the light 
which beams from the forehead, and from the 
cheeks, and seems to be capable of beaming from 
the whole exterior of our mysterious form ? That 
radiance does beam from the forehead ; it does beam 
from the cheeks; and why might it not, if this ca¬ 
pacity of the organism to shine were once put into 
full action, beam from the whole man ? 

It is historically known that the early Christians 
regarded the possession of the solar, commanding 
look, as a sign of the possession of the Holy Spirit. 
Stephen, when full of the Holy Ghost, had a face 


THE LIVING WAY. 315 

like the lace ol an angel. When Moses came down 
from the mount his face shone. 

At the transfiguration this solar light had its 
supreme manifestation. 

It is recorded of our Lord, that, as he prayed, 
the fashion of his countenance was altered, and his 
face did shine as the sun, and his raiment became 
white and glistering, so as no fuller on earth can 
white them. 

As our Lord’s body was human, it is not too 
much to say that its mysterious, overawing capa¬ 
bility of receiving illumination from within by 
spiritual forces must be supposed to be possessed 
in some degree by every human body. 

What if the transfiguring light was but a revela¬ 
tion of the capacities of the spiritual being, en- 
swathed within the flesh as light is enswathed 
within the fleecy tabernacle of the translucent fly¬ 
ing clouds in the noon yonder above our heads? 
Mysterious, you say? But after all we must adhere 
to the principle that every change must have an 
adequate cause. The light of the fire that shines 
in the eyes of a good man or woman, how bright 
would it be if their goodness could be enlarged to 
the measure of that of the Soul that never sinned? 
How would it illuminate then the whole frame? ” 

Just that, in kind, though vastly inferior in degree 
to Christ’s ineffable glory, is the final inheritance 
of every saint of God. The light of the fire that 
shines in the eyes of a good man or woman is the 
beginning of a transformation which eventually 


3i6 


REDEMPTION. 


shall cause both soul and body to shine above the 
brightness of the sun. For it is written: "They 
that be wise shall shine as the brightness of the 
firmament; and they that turn many to righteous¬ 
ness as the stars forever and ever.” Dan 12:3. 

A change so wonderful, from our present low es¬ 
tate to such transcendent glory, surpasses finite com¬ 
prehension ; and can only be accounted for upon 
the hypothesis that an intensely purif}dng and re¬ 
fining process takes place in the actual substance 
of the soul, through the transforming power of the 
Holy Ghost. 

In connection with this transformation, and proba¬ 
bly as the result of it, takes place the ultimate per¬ 
fection and harmonious adjustment of every attribute 
faculty. How moral and intellectual attributes and 
faculties spring from soul and spirit substance is an 
interesting yet an unanswerable question. But the 
fact of this mysterious emanation we know ; and we 
understand also something of the correspondence 
between the quality of a substance and that which 
emanates from it. Bitter fountains do not send 
forth sweet waters, nor poisonous plants delicious 
odors. From precious ointments, fruits and 
flowers, come fragrance and perfume. In man, 
superior mental endowments are found in connec¬ 
tion with fineness of physical texture ; and doubt¬ 
less the analogy holds good throughout. So we 
reason that the transformation wrought in the sub¬ 
stance of each part will produce a corresponding 
transformation of every attribute and faculty. The 


THE LIVING WAY. 


3*7 

mind shall be quickened correctly to apprehend, 
the judgment to decide, the memory to retain, the 
will to choose, and the conscience to approve or 
condemn. The soul, expanded to its utmost 
capacity, with all its emotions, propensities, affec¬ 
tions, appetites and passions, perfectly purified and 
regulated, shall, in unrestrained harmonious action, 
forever maintain unerring rectitude. The body, 
delivered from every defect of form and featur^, 
with its organs of speech, sight, hearing, smelling, 
touch and taste absolutely perfect, and its substance 
refined and spiritualized, shall be a suitable vehicle 
for the glorified soul and spirit. These three parts 
harmoniously united together constitute the re¬ 
deemed and glorified man; who, as a finished 
temple of the Holy Ghost, shall burn and shine for¬ 
ever—A Son of God. 

At the point where spirit, soul and body have 
been thus transformed, we reach—the end of sin, 
the perfection of man, and the beginning of the 
glorified state. It should be observed however, 

First. That the perfection here spoken of is the 
perfection of the finite and does not reach to that of 
the Infinite. It is absolute in the sense of being 
complete in kind, but it is not infinite perfection. 
Man is transformed from a sinful to a sinless state, 
and from the image of the earthy to the image of 
the heavenly; not from a finite to an infinite being. 

Secondly. This transformation does not destroy 
individuality, or so change personal attributes and 
faculties that all will attain to a common standard 


3i8 


REDEMPTION. 


of capacity. Individual distinctions, and differences 
in degrees of capacity, power and glory, will for¬ 
ever exist. In the universe of mind as in the uni¬ 
verse of matter "one star differeth from another star 
in glory.” 

Thirdly. The glorified state is a fixed state. 
The theory of eternal progression is a fallacy. 
Progression to a fixed standard is a universal 
law of nature. Plants and animals after attain¬ 
ing to certain proportions cease to grow; and the 
same is true of man in his earthly estate. His body 
does not grow immeasurably, but to a fixed stature ; 
at a definite point of expansion his mind finds its 
limit of capacity and his soul its utmost measure of 
moral power. All we know of heavenly things 
points also to the conclusion that eternal states are 
fixed. Angels doubtless passed a probation ; for we 
read of the angels who kept not their first estate, 
but left their own habitation. If development 
and progression were connected with that estate 
they ceased with it; for their condition is now un¬ 
changeable. We cannot suppose that the angels of 
to-day are the archangels of the future; or that 
thrones, and dominions, and principalities, and 
powers, are successively vacated and filled by va¬ 
rious orders of the heavenly host in an onward 
march of unending progression. The archangels 
Michael and Gabriel will never be greater in power 
and glory than now. Nor will man in these respects 
advance after his final crowning as a son of God. 
What he is then he will be forever. New objects 


THE LIVING WAY. 


319 


may afterward be presented to the eye, but the 
power of vision will not be increased ; new sources 
of knowledge may be developed, but the capacity 
to understand will not be enlarged ; new beings to 
love may augment his delight, but the power to 
love will not be intensified. Eternal glory is not 
eternal expansion but eternal enjoyment according 
to the capacity possessed. The glorification of 
spirit, soul and body is the climax of human evolu¬ 
tion. 

Henry Drummond, in his work entitled "Natural 
Law in the Spiritual World,” takes the same view 
of evolution to a fixed standard. In the chapter on 
" Conformity to Type,” page 313, he says : 

"Mark well also the splendor of this idea of 
salvation. It is not merely final * safety, 5 to be for¬ 
given, to evade the curse. It is not vaguely To 
get to heaven.’ It is to be conformed to the image 
of the Son. It is for these poor elements to attain 
to the Supreme Beauty. The organizing Life 
being Eternal, so must this beauty be immortal. 
Its progress toward the Immaculate is already 
guaranteed. And more than all, there is here ful¬ 
filled the sublimest of all prophecies; not Beauty 
alone but Unity is secured by the Type—-Unity of 
man and man, God and man, God and Christ and 
man, till 'all shall be one.’ 

Could Science in its most brilliant anticipations 
for the future of its highest organism ever have for- 
shadowed a development like this? Now that the 
revelation is made to it, it surely recognizes it as 


a20 


REDEMPTION. 


the missing point in Evolution, the climax to which 
all Creation tends. Hitherto Evolution had no 
future. It was a pillar with marvellous carving, 
growing richer and finer toward the top, but with¬ 
out a capital; a pyramid, the vast base buried in 
the inorganic, towering higher and higher, tier 
above tier, life above life, mind above mind, ever 
more perfect in its workmanship, more noble in its 
symmetry, and yet withal so much the more mys¬ 
terious in its aspirations. The most curious eye, 
following it upwards, saw nothing. The cloud fell 
and covered it. Just what men wanted to see was 
hid. The work of the ages had no apex. But 
the work begun by Nature is finished by the Super¬ 
natural—^as we are wont to call the higher natural. 
As the veil is lifted by Christianity it strikes men 
dumb with wonder. For the goal of Evolution is 
Jesus Christ.” 

We argue, therefore, that as Christ is the type of 
man’s ultimate, and as that ultimate is attained at 
the resurrection of the just, so the eternal is not a 
progressive but a fixed state, and to be glorified, to 
be wholly transformed into the likeness of Christ, is 
the goal of human evolution. 

The concluding subject in our main proposition 
to be doctrinally considered is the transition and 
TRANSLATION OF THE LIVING BEING. The vari¬ 
ous terms in that proposition—deliverance from 
the consequences of sin—transformation, transition 
and translation, should be critically distinguished 
from each other. 


THE LIVING WAY. 


321 


Deliverance from the consequences of sin is the 
taking away from every part of our nature all the 
effects of sin. 

Transformation is the change of spirit, soul and 
body, from a lower to a higher condition of being. 

Transition is a change from one state to an¬ 
other. 

Translation is a change from one lace to an¬ 
other. 

When the work of deliverance and •transforma¬ 
tion has been fully accomplished, and the transi¬ 
tion from mortality to immortality has taken place, 
redemption is complete regardless of the location 
of the subject. An angel is the same on earth or in 
heaven. And a glorified saint upon earth would 
be no less glorified than were Moses and Elijah 
upon the Mount of Transfiguration. But the earth 
in its present condition is not adapted to glorified 
beings. Hence, until the time of the restitution of 
all things, when the earth shall be restored to its 
paradisiacal state, heaven is their only appropriate 
dwelling place. 

In following out Lhe distinctions in the latter part 
of our proposition we notice, 

1. The transition from mortality to immortality. 
The final act in redemption, preparatory to transla¬ 
tion, is the change of the physical body from mor¬ 
tality to immortality; which renders it superior to 
the action of the elements, and the laws of gravita¬ 
tion, so that it ceases to be an impediment to the 
will and movements of the immaterial nature ; and 


322 


REDEMPTION. 


is capable of passing through space with the rapidity 
and ease of the unclothed spirit. 

An indication of the nature of this transition is 
found in the 15th chapter of 1st Corinthians. The 
50th and 53rd verses of that chapter present an ap¬ 
parent contradiction. In the 50th verse it is writ¬ 
ten : "Now this I say, brethren, that flesh and blood 
cannot inherit the kingdom of God; neither doth 
corruption inherit incorruption yet the 53rd verse 
declares that, "This corruptible must put on incor¬ 
ruption ; and this mortal must put on immortality.” 
In discovering the harmony of these passages the ■ 
manner in which this change is accomplished will 
appear. 

"Flesh and blood cannot inherit the kingdom of 
God.” That is, it would be impossible for any one 
in an unchanged mortal body to enter the glorified 
state or dwell in heaven, for this reason if no other, 
that the elements which compose the mortal body 
would be instantly dissolved by the elements which 
constitute the heavenly world. As well might flesh 
and blood expect to dwell unchanged in flaming 
fire. He who sits at the right hand of the Father 
is said to dwell in the light which no man can ap¬ 
proach unto : that is, no mortal man or being of 
flesh and blood. 

"Neither doth corruption inherit incorruption.” 
That is, neither can a dead body, which has passed 
into corruption enter into a state of incorruption by 
being restored to the the condition of a natural body 
as it was before death. The word "inherit”is here 


THE LIVING WAY. 


323 


used in its common acceptation ; as if an heir should 
enter upon, and take possession of his estate; an 
act which would produce no change in his own 
personality. Thus to inherit the kingdom of God 
would be to have the gates of heaven thrown open 
and man in his unchanged physical nature to enter ; 
a thing which this scripture declares to be impos¬ 
sible. 

Observe the peculiarity of the phrases in the follow¬ 
ing passages: "This corruptible must put on 
incorruption, and this mortal must put on immor¬ 
tality.” "For we know that if our earthly house of 
this tabernacle were dissolved , we have a building 
of God, an house not made with hands, eternal in 
the heavens. For in this we groan, earnestly de¬ 
siring to be clothed upon with our house which is 
from heaven.” In the expressions—to be dis¬ 
solved, to put on, and to be clothed upon, we dis¬ 
cover that a change equivalent to a complete 
chemical transformation takes place in the sub¬ 
stance of the body. It is changed by the dissolv¬ 
ing of the component parts of the present mortal 
body, and the coming upon it of another element 
outside of itself, resolving it completely into 
another condition. 

The only difference between the manner of this 
change in resurrection and redemption is that, in 
the first instance, the body is dissolved by the ordi¬ 
nary processes of nature after death, and is clothed 
upon through the operation of Divine power upon 
the dead body at the time of the resurrection. In 


324 


REDEMPTION. 


the latter instance, the dissolution and the transform¬ 
ation are both accomplished through the opera¬ 
tion of Divine power upon the living body. 

2. The translation of the living being. When 
the transition from mortality to immortality has 
taken place, the translation of the entire living being 
is accomplished with as much ease as the passage 
of a soul, at physical death, from earth to paradise. 

Two instances of translation are on record. The 
first is that of Enoch. It is written : "And Enoch 
walked with God : and he was not; for God took 
him.” Gen. 5 : 24. If this were the only scripture 
touching his departure out of the world there might 
be a doubt as to the manner in which God took 
him : but all controversy is silenced by the New 
Testament record; which says, "By faith Enoch 
was translated that he should not see death ; and 
was not found because God had translated him : 
for before his translation he had this testimony that 
he pleased God.” Heb. 11:5. Dr. Clarke makes 
the following comment on this passage: "It is 
said in Gen. 5 : 24, that Enoch walked with God, 
and he was not for God took him. Here the 
apostle explains what God’s taking him means, by 
saying that he was translated that he should not 
see death; from which we learn that he did not 
die : and that God took him to a state of blessed¬ 
ness without obliging him to pass through death.” 

The second instance is that of Elijah. "And it 
came to pass, when the Lord would take up Elijah 
into heaven by a whirlwind, that Elijah went with 


THE LIVING WAY. 


325 


Elisha from Gilgal. And Elijah said unto Elisha, 
Tarry here I pray thee; for the Lord hath sent me 
to Bethel. And Elisha said unto him, As the Lord 
liveth, and as thy soul liveth, I will not leave thee. 
So they went down to Bethel. And the sons of the 
prophets that were at Bethel came forth to Elisha, 
and said unto him, Knowest thou that the Lord 
will take away thy master from thy head to-day? 
And he said, Yea, I know it; hold ye your peace. 
And Elijah said unto him, tarry here, I pray thee; 
for the Lord hath sent me to Jericho. And he said 
as the Lord liveth, and as thy soul liveth, I will not 
leave thee. So they came to Jericho. And the 
sons of the prophets that were at Jericho came to 
Elisha, and said unto him, Knowest thou that the 
Lord will take away thy master from thy head to¬ 
day? And he answered, Yea, I know it; hold ye 
your peace. And Elijah said unto him, Tarry I 
pray thee, here; for the Lord hath sent me to 
Jordan. And he said, As the Lord liveth, and as 
thy soul liveth I will not leave thee. And they 
two went on. And fifty men of the sons of the 
prophets went, and stood to view afar off; and they 
two stood by Jordan. And Elijah took his mantle, 
and wrapped it together, and smote the waters, and 
they divided hither and thither, so that they two 
went over on dry ground. And it came to pass, as 
they still went on, and talked, that, behold, there 
appeared a chariot of fire, and horses of fire, and 
parted them both asunder; and Elijah went up by 
a whirlwind into heaven. And Elisha saw it, and 


326 


REDEMPTION. 


he cried, My father, my father, the chariot of 
Israel, and the horsemen thereof. And he saw 
him no more.” 2 Kings 2 : 1-12. 

This extraordinary event, according to the narra¬ 
tive, was previously well known to all the sons of 
the prophets, as well as to Elijah and -Elisha ; and 
fifty of them in addition to Elisha were eye witnesses 
of it. That he had ascended was beyond all ques¬ 
tion : nor was there the slightest doubt in the mind 
of Elisha that he had been translated : but some of 
the sons of the prophets said to him, " Behold now, 
there be with thy servants fifty strong men : let them 
go, we pray thee, and seek thy master: lest perad- 
venture the Spirit of the Lord hath taken him up, 
and cast him upon some mountain, or into some val¬ 
ley. And he said, Ye shall not send. And when 
they urged him until he was ashamed, he said, 
Send. They sent therefore fifty men ; and they 
sought three days, but found him not. And when 
they came again to him, (for he tarried at Jericho,) 
he said unto them, Did I not say unto you, Go not ?” 
Thus did the Lord permit them to be satisfied con¬ 
cerning the only doubt which could possibly exist, 
that the last remaining shadow, with which skepti¬ 
cism in the future might seek to invest it, should be 
swept away forever, and the record stand unques¬ 
tioned to the latest generation. 

From the testimony before us it is evident that the 
doctrine of redemption is not based upon passages 
of doubtful import, but upon declarations so plain 
that they require no comment. Doctrines are taught 


THE LIVING WAY. 


327 


in the Bible by three methods: 1. Direct decla¬ 
rations. 2. Plain inferences. 3. Living exam¬ 
ples. No doctrine can claim to be based upon the 
word of God unless it is supported either by direct 
declarations or plain inferences : but either of these 
is considered sufficient. For example ; the doctrines 
of the existence of a God and the immortality of 
the soul are supported by plain inferences rather 
than by direct declarations; yet both are justly re¬ 
garded as being fully established. But the doctrine 
of redemption is taught by all these methods—di¬ 
rect declarations, plain inferences and living exam¬ 
ples. 


CHAPTER XX. 


THE EXPERIENCE OF REDEMPTION-PREPARATORY 

EXPERIENCE. 

Redemption, as an experience distinguished 
from resurrection, consists of three parts : a prepar¬ 
atory, an intermediate, and an ultimate experience. 
The first two are within the limit of the mortal state, 
the last is beyond it. 

The Scriptures contain all the essential facts con¬ 
nected with the life which is beyond, but the actual 
glor} r of the immortal state is not revealed. The 
inspired writer says, "It doth not yet appear what 
we shall be ; but we know that when Christ shall 
appear we shall be like him, for we shall see him as 
he is.” The final glory which shall be revealed in 
us iS probably altogether above our present powers 
of comprehension. It is certainly beyond the range 
and intention of the present discussion. But the 
two preceding parts being within the boundary of 
probation, and the subjects of revelation, may be 
apprehended as easily as any other teaching of 
Scripture. 

I. The preparatory experience is the part 


THE LIVING WAY. 


329 


which first presents itself for consideration. But 
before proceeding to dwell upon it particularly it 
will be in place to re-state, “ in general terms, the 
conditions upon which an experience of redemption 
may be received. 

Redemption by resurrection is a provision of the 
atonement, the results of which will be attained un¬ 
conditionally by all who die in Christ; although it 
is a subject of faith to those who are truly enlight¬ 
ened. 

Redemption by translation involves conditions 
similar to those of justification and sanctification, 
with this important difference : those experiences are 
open to all without exception ; but as there are two 
ways into the glorified state, all who pass through 
the living way must know that to be translated is 
according to the will of God concerning them. 

The Preparatory experience, therefore, with the 
exception just noted, contains the following char¬ 
acteristics : Enlightenment, conviction, consecra¬ 
tion and faith. 

The manner in which the will of God is made 
known in this experience will be treated under the 
head of conviction. 

1. Enlightenment concerning the doctrine and 
experience of redemption. Whether the Christian’s 
path leads down through the gates of death and 
resurrection, or up through the living way, 
the end of his being is to be glorified . That 
is the goal at the end of the race, the prize of 
his high calling, the grand design of God in his 


REDEMPTION. 


330 

salvation, and instinctively he presses toward it. 
That is the glorious result which was anticipated 
by the Psalmist when he declared, "As for me, I 
will behold thy face in righteousness : I shall be 
satisfied when I awake with thy likeness.” And to 
this end Paul aspired when he said, "I follow after, 
if that I may apprehend that for which also I am 
apprehended of Christ Jesus. Brethren, I count not 
myself to have apprehended : but this one thing I 
do, forgetting those things which are behind, and 
reaching forth unto those things which are before, 
I press toward the mark for the prize of the 
high calling of God in Christ Jesus. For our con¬ 
versation is in heaven ; from whence also we look 
for the Saviour, the Lord Jesus Christ: Who shall 
change our vile body, that it may be fashioned like 
unto his glorious body, according to the working 
whereby he is able even to subdue all things unto 
himself.” Phil. 3 : 12-21. This is the hope which 
is implanted in the soul at the new birth : " Christ 

in you the hope of glory.” And it is this manifes¬ 
tation of the sons of God for which the creature with 
earnest expectation waits. 

Intense 'aspiration after the glorified state is one 
ot the distinguishing marks of a living Christian. 
There is no resting place short of it in a true exper¬ 
ience. Where it is wanting, the spiritual life is 
either hindered, or waning, or extinct. All living 
existences inevitably tend toward the ultimate design 
of their creation. 


THE LIVING WAY. 


331 


“ Rivers to the ocean run, 

Nor stay in all their course ; 

Fire ascending seeks the sun ; 

Both speed them to their source : 

So a soul that’s born of God, 

Pants to view his glorious face ; 

Upward tends to his abode, 

To rest in his embrace.” 

But inferior existences struggle unconsciously 
toward the end for which they were created; and 
even the Christian, though filled with the intensity 
of this aspiration, rarely if ever discerns *in the be¬ 
ginning the fulness it contains ; but is from time to 
time awakened to a more perfect apprehension of it 
by the teaching of the Holy Spirit. The theory of 
it may indeed be intellectually perceived, even 
without grace, but when the truth is made known 
by the Spirit it comes like a revelation-—as some¬ 
thing so entirely new that it appears to be heard for 
the the first time. The natural order of this un¬ 
folding is, 

First. The soul's relation to the glorified state . 
When the heart is changed in conversion the attention 
is turned from the visible to the invisible, from that 
which is earthly to that which is heavenly. .The mind 
is occupied and delighted with the thought of being 
an heir of God and a joint heir with Jesus Christ to 
an inheritance which is incorruptible and undefiled, 
and that fadeth not away. The provisions of the 
atonement which relate to the soul’s eternal safety, 
and the heaven of everlasting rest and blessedness 
prepared for it, are so vividly brought before the 


332 


REDEMPTION. 


mind and applied by the Holy Spirit to the heart of 
the believer, that he exlaims in exultation, 

“Yonder’s my house, my portion fair ; 

My treasure and my heart are there, 

And my abiding home ; 

For me my elder brethren stay, 

And angels beckon me away, 

And Jesus bids me come.” 

While these precious truths are being presented 
and applied, the mind is but little occupied with 
thoughts about the body, or what may become of 
it; and the further teaching of the Spirit is required 
to turn the attention from heaven as a place to 
heaven as a state, from the glory which will sur¬ 
round us, to the glory which shall be revealed in 
us. In connection with this comes that broader 
view which recognizes in the atonement a provision 
for the salvation of the body as well as the soul. 
Hence, the mind is further awakened definitely 
to apprehend, 

Secondly. The doctrine of the resurrection from 
the dead. Here the body, in its relation to the 
soul and to its final transformation, takes its true 
position and assumes its proper significance ; and 
the aspiration which before included only the 
thought of the future glory of the soul is expanded 
and intensified as it grasps the idea of deliverance 
for the whole being. The difference also between 
a resurrection from the dead which even the unjust 
shall have, and the resurrection from among the 
dead, in the likness of Christ’s glorious body, which 


THE LIVING WAV. 


333 

they that are accounted worthy shall attain unto, 
becomes manifest; and for the first time the real 
burden of the soul for the resurrection of the body 
takes place. The doctrine of the resurrection is 
now no longer a dead letter nor a mere theory, 
but a glorious truth revealed by the Holy Ghost; 
and thus inspired, the Christian with renewed 
vigor contends more earnestly for the faith once 
delivered to the saints; willing even to be stoned 
or sawn asunder that he may obtain a better resur¬ 
rection. The fear of death is taken away and the 
terror of the grave is gone. But while death is 
submitted to and even welcomed, it is not because 
of love for such a state, or reconciliation to it; but 
on the contrary, with the eye of faith steadfastly 
fixed upon life ; and the triumph in dying springs 
from the assurance of final victory over death, and 
an ultimate resurrection to a life which is higher, 
more glorious, and eternal. Following along that 
line the mind is eventually prepared for an unfold¬ 
ing of the final mystery of redemption ; which is, 
Thirdly. The change of the living. Nothing but 
the clearest light of the Spirit can dispel from the 
mind the supposed efficacy with which death has 
been invested by the tradition of ages; yet surely, 
though slowly, as the true light shineth it becomes 
manifest that the virtue attributed to it is due entire¬ 
ly to the atonement. As the eyes of the under¬ 
standing are fully enlightened, from the cloudless 
sky of a perfect apprehension shines out the trans¬ 
cendent truth that The Atonement covers all : 


334 


REDEMPTION. 


that the ransom price was long since paid for all the 
possibilities of salvation : that when upon the cross 
the expiring Christ Cried out, "It is finished ,” the 
means were provided through which the entire 
scheme of human redemption could be accom¬ 
plished ; and that as certainly as provision is 
already made for deliverance from the guilt and 
the nature of sin, so certainly is it already made for 
deliverance from the consequences of sin : that as 
surely as it is true that Christ died and rose again, 
so surely is it true that his triumph over death was 
complete—that he is alive again forevermore, and 
hath the keys of hell and of death ; as it is written 
of him : "I am the first and the last: I am he that 
liveth and was dead; and, behold, I am alive for¬ 
evermore, Amen ; and have the keys of hell and of 
deathor as the New Version reads: " I am the 
first and the last, and The Living One ; and I was 
dead, and behold, I am alive forevermore, and have 
the keys of death and of Hades.” No further 
provision can be made. None other is required. 
It is finished. Henceforth the soul looks to 
The Living One. 

Standing in the radiance of this revelation, the 
utmost possibilities of faith become easy. Does 
Christ possess power on earth to forgive sins? So 
hath he power to cleanse from all unrighteousness. 
Hath he power to raise the dead? So hath he 
power to cause this mortality to be swallowed up of 
life. And the stretch of faith is no greater to 
believe the last than the first. Yet in the beginning 


THE LIVING WAY* 


335 


this may be nothing more than an abstract faith, 
or rather, an apprehension of possibilities, without 
any personal appropriation of it, that is, without any 
thought of claiming it for ourselves. Following 
every new unfolding of the Spirit there is a season 
of rejoicing in the truth independently of its appli¬ 
cation. So when the possibility of this final 
triumph over the king of terrors is unfolded, the 
soul rejoices in the knowledge of the truth, even as 
one that findeth great spoil, though there may not 
be the slightest personal expectation of realizing 
such a victory. Indeed, there is nothing within the 
range of human probability to favor that expecta¬ 
tion. The frailty of the flesh, the liability to 
disease, the prevalence of death, and the almost 
universal belief that death is the inevitable lot of 
all, make even the thought appear to the natural 
mind a vain imagination. That translation should 
occur at the coming of Christ, or at some indefinite 
period in the future is accepted without hesitation; 
but that individuals in our day, or that we might be 
translated is not at first seriously entertained. To 
know that these triumphs will eventually take 
place, we say, is indeed the cause of great rejoicing ; 
and such an experience may be realized by others 
—by any or by all others, but it is not for me. 
There may be no other immediate effect produced 
by this light than a change of feeling concerning 
death. Heretofore it has been submitted to as 
inevitable, and perhaps even regarded with com¬ 
placency as the only passage-way to heaven : now. 


REDEMPTION. 


33 <$ 

although we say as before, "We know that if this 
earthly house of our tabernacle were dissolved, we 
have a building of God, a house not made with 
hands, eternal in the heavens; for in this (taber¬ 
nacle) we groan being* burdened yet we say also, 
with the sensation of a new delight, "Not that we 
would be unclothed— never again do we desire to be 
Unclothed ; but clothed upon, that mortality may be 
swallowed up of life.” In addition, therefore, to 
enlightenment concerning the experience of re¬ 
demption, there must be, 

2. Conviction for it. Enlightenment concern¬ 
ing redemption may be received equally by those 
who will attain to ultimate salvation through death 
and resurrection, as by those who shall be trans¬ 
lated. Both may be equally earnest in stretching 
above their measure, and pressing toward the mark 
for the prize of their high calling of God in Christ 
Jesus, in whichever way the Lord may ordain. 
But when they Come to the critical point— to the 
parting of the ways, where one leads downward 
to the grave, and the other rises upward through 
the living way; how may they decide the way that 
each shall take? Clearness upon this point is all 
essential. It is the pivotal point in the whole 
experience: for the tenacity for life is so strong in 
the natural man that if a way of escape from death 
were supposed to be possible it would be eagerly 
sought by many who possess no moral fitness for 
it, and without regard to the will or glory of God. 
It is not the will of God that all should be glorified 


THE LIVING WAY. 


337 


Without dying. However many individual transla¬ 
tions may occur, and however great the company 
that shall finally be caught up to meet the Lord in 
the air, their number will be but a remnant com¬ 
pared with the countless host that shall come up 
through death and resurrection. God is glorified 
in either the life or the death of his saints. It is 
written : " Precious in the sight of the Lord is the 

death of his saints.” "And I heard a voice from 
heaven, saying unto me, Write, Blessed are the 
dead who die in the Lord.” And again it is writ¬ 
ten : "None of us liveth to himself, and no man 
dieth to himself. For whether we live we live unto 
the Lord and whether we die we die unto the Lord : 
whether we live therefore or die we are the Lord’s.” 
And when it is the will of God that one of his 
saints should die, that which is in itself an evil is so 
over-ruled that an ultimate good is accomplished. 
Nor is it self seeking on the part of those who are 
prepared for it which leads them to take the living 
way. The fear of death has been taken away, and 
they would rather die for the glory of God than live 
to please themselves. They are resigned to his 
will in all things, and have so fully committed the 
keeping of their souls and bodies unto him as unto 
a faithful Creator that their chief desire as to life or 
death is that the purpose of God may be accom¬ 
plished. When the thought of translation as a 
possible experience is first suggested to them the 
tendency is to turn away from it, supposing it to be 
their dutv to leave the disposal of that issue entirely 


338 


REDEMPTION. 


with the Lord. Especially is this true when the 
suggestion comes so quietly as to admit of a doubt 
whether it may not be merely a human thought 
instead of the voice of the Spirit. If the feeling of 
resignation is controlled by the deeply rooted 
natural impression that all shall die, it is possible 
to fail, even after repeated suggestions, to discern 
the leadings of the Spirit. 

How then, it is asked, may the will of the Lord 
on this point be so clearly determined as to produce 
conviction ? 

Waiving for a moment a direct reply, we answer : 
It might be justly assumed that those who are walk¬ 
ing in the way of holiness fully understand the 
methods by which the will of the Lord is made 
known. And having this knowledge, it is only 
necessary to observe the same leadings to discover 
his will with reference to an experience of redemp¬ 
tion ; for it is not made known by special revelation, 
nor is it to be expected that God will introduce any 
new or unusual methods to produce conviction for 
this more than for any former experience. On 
the contrary the great assurance we have of safety 
in entering any new experience, is that we find our¬ 
selves walking by the same rule and minding the 
same things which guided our steps in the begin¬ 
ning. The leadings of the Lord are more clearly 
apprehended, but are not different as we advance. 

It is not an unfrequent occurrence for persons of 
only ordinary experience to predict with certainty 
the time and manner of their departure out of the 


THE LIVING WAY. 


339 


world; and is it to be supposed that a life of inti¬ 
mate communion with God will bring clearness in 
every other respect but this ? The Patriarchs in the 
less certain light of the first dispensation foreknew 
the time of their departure. They arranged their 
earthly affairs, gave directions concerning their 
burial, called their children together and blessed 
them, and then gathering up their feet in death they 
gave up the ghost. It is recorded of Simeon also, 
that it was revealed to him by the Holy Ghost that 
he should not taste death until he had seen the 
Lord’s Christ. And having seen him he said, 
"Now, Lord, lettest thou thy servant depart in 
peace, according to thy word, for mine eyes 
have seen thy salvation.” Neither Peter nor Paul 
stumbled into the grave, but both had a previous 
apprehension of the will of God concerning them. 
Peter in his second epistle writes thus : " I think it 
meet, as long as I am in this tabernacle, to stir you 
up by putting you in remembrance ; knowing that 
shortly I must put off this tabernacle, even as our 
Lord Jesus Christ hath shewed me.” And Paul 
at a certain time comforted the Philippians with the 
assurance that he should still abide in the flesh for a 
season ; saying, "I am in a strait betwixt two, hav¬ 
ing a desire to depart and to be with Christ; which 
is far better: Nevertheless to abide in the flesh is 
more needful for you. And having this confidence, 
I know that I shall abide and continue with you all 
for your furtherance and joy of faith.” But when 
he had finished his course, he says, in writing to 


340 


REDEMPTION * 


Timothy, "For I am now ready to be offered, and 
the time of my departure is at hand.” 

Will it be claimed that this knowledge came by 
special inspiration? Not so. Yet even if this were 
allowed, will it also be claimed that in this last dis¬ 
pensation the light of the Holy Spirit is still so dim 
that consecrated Christians cannot discern the mind 
of the Lord with any certainty in regard to events of 
such importance ? Hear Mr. Wesley’s words on that 
subject. He says : 

"God is an all-speaking, all-working, all-illumin¬ 
ating essence, possessing the depths of every crea¬ 
ture according to its nature; and when we turn 
from all impediments this Divine essence becomes 
as certainly the true light of our minds here, as it 
will hereafter. This is not enthusiasm, but the 
words of truth and soberness ; and it is the running 
away from this enthusiasm that has made so many 
great scholars as useless to the church as tinkling 
cymbals, and Christendom a mere Babel of learned 
confusion.” Tyerman's Life of Wesley , 2 vol. p, 
64. 

Were a minister in these days of spiritual effem¬ 
inacy to speak thus he would probably be 
charged with disregarding the Scriptures; but 
these words were spoken of the living, personal 
God—the Holy Spirit, by whose inspiration all 
Scripture was given. And the utterance of a truth 
so profound, yet so transparent, can well stand 
unqualified without casting a shadow upon the written 
word. 


THE LIVING WAY. 


34 1 


But as a direct reply to the foregoing inquiry we 
answer: The word and the spirit are the 
guides into "the living way” as well as into all the 
other ways of the Lord. Not the word only, nor 
the Spirit only; but the word and tke Spirit; by 
the Spirit taking the things of the word and apply¬ 
ing them with such clearness and power that we 
become assured in any given case that the thing 
which is written is intended for us. 

The Bible contains the general principles and 
doctrines of salvation, and is open alike to all; and 
many passages have a universal application; but 
all scripture is not alike applicable to all persons. 
Many err grievously by taking from the word 
whatever passages suit their own mind and feelings 
and claiming them, although they have never been 
applied by the Spirit. That portion of the word 
only is truly ours which is either of universal appli¬ 
cation or has been given unto us by the Holy 
Ghost. 

With regard to ultimate salvation the doctrine of 
the word is plain, and is open to all for their in¬ 
struction ; but as it teaches two different ways by 
which that end may be attained, both cannot be 
alike applicable to the same person at the same 
time. Instead of that, one set of statements and 
promises may be presented and applied by the Spirit 
to one person, which would indicate that the will of 
God led toward ultimate salvation through death and 
resurrection ; and the opposite set of declarations 


34 2 


REDEMPTION. 


be applied to another, by the same Spirit, leading as 
certainly in the direction of translation. 

The usual method in which conviction upon any 
subject is produced by the Spirit is, 

1. By repeatedly presenting it to the mind, in 
connection with those scriptures which relate to it, 
until the attention is specially fixed upon it. 

2. By impressing us with a sense of duty in the 
direction indicated. 

3. By associating a sense of divine approval 
with the thought of accepting it, and of disapproval 
with its rejection. 

So in conviction for redemption : First. In our 
reading and meditation, again and again, such 
passages as these are brought before us : 

"For we that are in this tabernacle do groan, 
being burdened ; not for that we would be unclothed, 
but clothed upon, that mortality might be swallowed 
up of life.” 2 Cor. 5 14. 

"We also who have the first fruits of the Spirit, 
even we ourselves groan within ourselves, waiting 
for the adoption, to-wit, the redemption of our 
body.” Rom. 8 : 23. 

"I am the resurrection, and the life," he that 
believeth in me, though he were dead, yet shall he 
live : And whosoever liveth and believeth in me 
shall never die.” John 11 : 25, 26, 

"I am he that liveth, and was dead; and, be¬ 
hold, I am alive forevermore, Amen ; and have the 
keys of hell and death.” Rev. 1 : 18. 

"I will ransom them from the power of the grave ; 


THE LIVING WAY. 


343 


I will redeem them from death. O death, I will be 
thy plagues; O grave, I will be thy destruction.” 
Hos. 13 : 14. 

"BuJ God will redeem my soul from the power 
of the grave.” Psalms 49 : 15. 

In connection with these passages, the thought, 
wonderful and impossible as it appears, that we 
should be glorified without tasting death, and enter 
heaven as Enoch and Elijah did, is so repeatedly 
and forcibly presented that the attention is arrested 
and fixed upon the subject. 

Secondly. A sense of duty is felt. The apostle 
Paul in speaking of ultimate salvation, in the third 
chapter of Philippians, says: "Brethren, I count 
not myself to have apprehended: but this one 
thing I do, forgetting the things which are behind, 
and reaching forth unto ' those things which are 
before, I press toward the mark for the prize of the 
high calling of God in Christ Jesus. Let us there¬ 
fore, as many as be perfect, be thus minded.” We 
have given heed to his exhortation, and have been 
pressing toward the mark, and stretching ourselves 
above our measure, if by any means we might 
apprehend that for which also we are apprehended 
•of Christ Jesus ; but heretofore we have looked for¬ 
ward only to death and resurrection; we have 
thought of nothing else, expected nothing else: 
but now the Spirit communes with us, saying: 
■"You have declared that you were fully consecrated 
to glorify God either by life or by death, and you 
meant it; but by glorifying him in your life you 


344 


REDEMPTION. 


thought only of spending your natural life in his 
service. If God really wills that you should glorify 
him by gaining victory over death, are you ready? 
Such a question uttered by the Holy Spirit brings 
us face to face with God in the valley of decision. 
Well may we tremble and hesitate to place our¬ 
selves in the attitude before God and the world and 
Satan, to meet so momentous an issue; for we 
apprehend measurably in advance what walking 
with God, what contention with the enemy, and 
what reproach from the world it will involve ; but 
the sense of duty presses, and we answer, Yes, 
Lord; if that be thy will, I am ready. 

Thirdly, A sense of divine approval or disap¬ 
proval is felt, according to the atttitude we assume 
concerning it. If from any cause we yield to temp¬ 
tation and begin to shrink we soon discover that the 
Spirit is grieved, by suffering a sense of his with¬ 
drawal, and a loss of intimate communion with God. 
But as we turn in the direction indicated we realize 
a sense of divine approval, and sometimes of special 
blessing, which confirms us in the conviction that 
this is indeed the way the Lord would have us take. 

On the contrary, if it were the will of the Lord 
we should die, passages of scripture relating to 
death and resurrection would be applied to us, and 
we would find rest and blessing in resigning our¬ 
selves to the thought of it. Nevertheless we might 
strive after ultimate salvation as earnestly as Paul 
did, who expected to die, and in the face of death 


THE LIVING WAY. 345 

Could rejoice as triumphantly in hope of a part in 
the first resurrection. 

There are degrees-in the measure of conviction 
in this as in other experiences. There may be the 
quiet suggestions of the Spirit, deep soul stirrings, 
the special sense of blessing, or all of these com¬ 
bined. As long as any real doubts remain it is safe 
to wait for clearer conviction. In an issue of such 
importance it would be unwise to move forward 
hastily; yet if we turn away from clear light and 
unmistakable convictions, we will ere long become 
conscious of a loss of power in other respects. The 
essential point to be observed is this: be true to the 
leadings of the Spirit. Those leadings which have 
brought us into right experiences in the past are the 
leadings to be followed in the future. "For as 
many as are led by the Spirit of God they are the 
sons of God.” If in thus following on we come to a 
shroud and an open sepulchre*—Amen. As we 
enter the valley and shadow of death we can sing 
with the Spirit and with the understanding also, 

“I would not live alway;—no, welcome the tomb l 
Since Jesus hath lain there, I dread not its gloom: 

There sweet be my rest till he bid me arise, 

To hail him in triumph descending the skies.” 

But if, like Elijah, we come to the place where the 
chariot awaits us, let us hail with delight the possi¬ 
bility of deliverance from the bondage of corrup¬ 
tion, and triumph by faith over the king of terrors. 

3. Consecration for it. Consecration as a con¬ 
dition of justification has been defined to be the act 


REDEMPTION * 


34 ^ 

of complete separation from all selfish, sintul pur- 
poses, and of entire devotion to the service of God* 
This act, in the general sense, Covers the entire 
ground of consecration. There can be nothing 
greater in extent. But it was asserted at the same 
time that a consecration to be perfect does not 
necessarily involve a knowledge of all the will of 
God concerning us; but is an unconditional sur¬ 
render to that will, whatever it may be, known or 
unknown* A consecration for justification, there¬ 
fore, however complete in intention contains an 
unknown quantity, a part, the nature and extent of 
Which is not then apprehended. Hence, a conse¬ 
cration for holiness though not actually, is yet rela¬ 
tively greater, because of an increased apprehen¬ 
sion of its requirements. It is the act of placing 
ourselves in special covenant relation to God, 
according to the requirements of his word as 
revealed by the Holy Spirit, that we may be 
cleansed from all unrighteousness and be sanctified 
Wholly. A consecration for redemption differs 
relatively from both of these as to the purpose for 
Which it is made. It is not the surrender of some¬ 
thing which has been previously withheld, and the 
devotion to God of a part which has never before 
been placed upon the altar; but is a particular act 
for a specific purpose. 

Consecration for redemption is the act of placing 
the mortal body in the covenant of salvation, that 
the life provided for it through the atonement of 
Christ, may, by the effectual working of the Holy 


TMli LiVlNti WAV; 34^’ 

Spirit, be so imparted, that it may be delivered 
from the power of death, and instead of seeing cor¬ 
ruption, may eventually be glorified, by having 
this mortality clothed upon with immortality* 

The fulilesB of redemption comprehends more 
than is here expressed? That part only is given 
which is particularly before the mind at the time the 
consecration is made* Like all previous consecra¬ 
tions there are parts in the experience not fully ap¬ 
prehended in the beginning. When we made a 
consecration for holiness we placed ourselves, spirit* 
soul and body, upon the altar of sacrifice* that the 
whole will of God might be accomplished in us. It 
was complete as to our perfect acquiescence in it, 
and it included more than was apprehended in a 
consecration for justification ; but as in that consecra¬ 
tion, a part of his will was yet unrevealed. There 
still remained an unknown quantity, which con¬ 
tinued to unfold as we perfected holiness; and oui" 
consecration has become more and more compre¬ 
hensive as from time to time it has been conformed 
to the further revelations of his will. So iti redemp¬ 
tion, there are mysteries to be unfolded as we ad¬ 
vance ; but the particular end in view in this act of 
consecration is to place the body in the covenant of 
life. If this be * effectually accomplished we will 
pass through an experience similar to that which 
takes place in seeking religion or seeking holiness. 
The knowledge of the doctrine, and light and con¬ 
viction for the experience may have been received 
separately, and widely apart in point of time ; but 


REDEMPTION. 


34 8 

there comes a period when we are brought directly 
up to the point of actually entering into the experi¬ 
ence. 

When our previous light and convictions are 
brought to bear upon us simultaneously, by the op¬ 
eration of the Spirit, we then become seekers of re¬ 
demption* The particulars of the process differ 
from those which precede holiness, as the particu¬ 
lars preceding holiness differ from those preceding 
justification; but the sensations are similar. We 
feel as true and earnest seekers of any other ex¬ 
perience feel. There is the same felt want, and the 
same strong desire, in connection with the melting, 
moving power of the Holy Ghost. 

The central idea in the light, which by a divine 
illumination beyond all previous illuminations shines 
upon the understanding, is the one great fact that 
as certainly as provision is made in the atonement for 
the deliverance of the soul from eternal death, and 
the deliverance of the corrupted body from the 
grave, so provision is also made for the deliverance 
of the living, mortal body from the'power of death, 
and from the bondage of corruption, and for its 
change from mortality to immortality. 

Not only is there noontide light but noontide 
heat. The soul is melted and moved to its depths, 
and stirred to action by the conviction that it is the 
will of God that this deliverance should be wrought 
out for us; and impelled by the necessity of want 
and the intensity of desire, and actuated by the 
Holy Spirit, just as we gave ourselves to the Lord 


THE LIVING WAY. 


349 

at first, to be saved, and afterward to be sanctified, 
we now give ourselves up anew into his hands that 
we may be redeemed. 

In making this consecration the forms of expres¬ 
sion may vary somewhat in different experiences, 
but the act is the same ; and the moment it is really 
made there springs up within us an unmistakable 
consciousness of the fact. We know that we have 
entered into the covenant of life. 

The following outline is annexed for the purpose 
of embodying in appropriate language the thought 
contained in this act of consecration, and not with 
the design that it shall be observed as a form; 
knowing that the Holy Spirit will suggest at the 
time the most suitable words for such an occasion. 

A Prayer of Consecration for Redemption. 

O Lord, my God ; my Creator, my Preser¬ 
ver, and my Redeemer; Thou who didst bring 
me into being, and hast preserved my life unto this 
hour; who didst so love me, even in my lost estate, 
that thou didst give thine only begotten and well be¬ 
loved son Jesus Christ as a ransom for me ; Thou 
who for his sake didst forgive all my sins; who 
didst cleanse me from all unrighteousness, and 
sanctify me wholly unto thyself, through his most 
precious blood, and hast led me in the way of holi¬ 
ness until this day; Thou who hast said, "I will 
ransom them from the power of the grave, 1 will re¬ 
deem them from death”; who hath said, "I will 
swallow up death in victory”; Thou who hast re- 


350 


REDEMPTION. 


vealed unto me the fulness of thy great salvation, 
and made known to me the ways of life ; unto Thee, 
O Lord, I come. 

Believing that Jesus Christ is the resurrection, and 
the life, and that he that believeth in him, though 
he were dead, yet shall he live ; and that whosoever 
liveth and believeth in him shall never die; and be¬ 
lieving that through him, The First and The Last 
and The Living One, thou hast called me to be par¬ 
taker of this life : Now therefore, unto thee, O Lord, 
I solemnly dedicate and consecrate anew my entire 
being, that thy righteous will in this, as well as in 
every other purpose may be fully accomplished: 
that I may have victory over death, hell, and the 
grave; and that, through the effectual working of 
the Holy Spirit, being delivered from the bondage 
of corruption, and redeemed from the power of 
death, this mortality may eventually be swallowed 
up of life. 

And unto Thee, the Father, and the Son, and 
the Holy Ghost, be glory and praise as it was in 
the beginning, is now, and ever shall be, world 
without end. Amen. 

4. Faith for its reception. Immediately preced¬ 
ing the entrance into every new experience, and 
indispensably connected with it, are two acts on our 
part—consecration and faith. Consecration is the 
act by which we give ourselves to Christ. Faith is 
the act by which we receive him to ourselves. These 
two acts are forcibly expressed in the lines, 


THE LIVING WAY. 


351 


“’Tis done, the great transactions done: 

I am my Lord’s, and he is mine.” 

I am my Lord's , is the act of consecration ; He 
is mine , is the act of faith. No consecration how¬ 
ever complete will place us in the attitude before 
God in which it is consistent with him to confer 
upon us any experience we may be seeking unless 
it is accompanied by the act of faith. 

Distinctions in faith, it will be remembered, relate 
to the mode of its exercise and not to its nature. 
As to its nature, it is always the same. The faith 
by which we are justified and sanctified and glori¬ 
fied is one. The difference is in the thing which 
occupies the attention or upon which faith is fixed. 
As to its exercise, faith, in the general sense, 
differs essentially from the act of appropriating 
faith. Faith, in general, is the belief of the truth. 
Appropriating faith is the act by which we apply to 
ourselves the truth which we apprehend. 

Appropriatingfaith, as it relates to an experi¬ 
ence of redemption, is the act by which we claim 
Christ as our Saviour from the power and dominion 
of death over our mortal body. 

Doctrinally we have heretofore believed that 
provision is made in the atonement for the redemp¬ 
tion of the body from the power of death, just as it 
is for the deliverance of the soul from the guilt and 
the nature of sin, and for the resurrection of the 
body from the grave. Now, in the act of appropri¬ 
ating faith we avail ourselves of this provision, by 
claiming Christ as our personal Saviour from the 


REDEMPTION * 


35 * 

power of death ; expecting that, in answer to our 
faith, He who has been made unto us wisdom, and 
righteousness, and sanctification, will also be made 
unto us redemption ; so that through him we shall 
eventually have victory over death, and be glorified 
by being clothed upon with immortality, without 
seeing corruption. Here we discover the essential 
difference between faith in the doctrine of 
redemption, which is a correct apprehension and 
belief of the truth concerning it, and the operation 
of faith which brings us into experimental relation 
to it, and we are brought face to face with the 
mighty act which places us in the moral attitude 
where this final, crowning work of salvation may 
be wrought in us. Who will venture here? Who 
has faith to say, I am redeemed from the power of 
death through Christ my Saviour? Who will look 
him in the face who claims to have the power of 
death, that is the devil, and declare absolute and 
eternal freedom from his dominion, for spirit, soul 
and body? Who will execise that living faith by 
which the keys of hell and of death are transferred, 
in his behalf, from the power of Satan to Christ, 
and the victory is obtained over death, hell and the 
grave? Perhaps but few compared with the vast 
number that shall be saved, yet the very fact that 
such a provision has been made argues that some 
will avail themselves of its benefits. For as God 
has made nothing in vain, and as such a provision 
would be worse than useless, yea, a mockery of 
God’s design if empty of results, we must conclude 


THE LIVING WAY. 


353 


that the existence of the provision proves the pur¬ 
pose of God to bring a part through the living way, 
that by triumphing over the kingdom and power of 
Satan in this as well as in every other respect, 
God, through Christ, shall in all things be glori¬ 
fied. 

But stupendous and even presumptuous as such 
an act of faith appears to be to the unaided human 
intellect, to one who is fully prepared for it by hav¬ 
ing passed through the previous experiences of en¬ 
lightenment, conviction and consecration, and is 
moved to its exercises by the impelling power of the 
Holy Ghost, it is an act of the utmost childlike sim¬ 
plicity, which grasps and holds, without wavering 
the blessing sought. In coming to this crisis the en¬ 
tire being is brought into a state of spiritual exalta¬ 
tion. The soul and spirit are carried entirely above 
their ordinary range of thought and feeling, and the 
physical sensibilities are quickened in an extraordi¬ 
nary degree. In this highly wrought, supernatural 
condition, by the simple yet mighty act of appropri¬ 
ating- faith, the soul reaches through to the conscious 
realization that Christ is now, in deed and in truth, 
the Redeemer of the body, and the believer passes 
the transition point from the preparatory to the in¬ 
termediate experience of redemption, and is in the 
attitude before God to receive the seal of the Spirit. 

As the witness of the Spirit in justification, and 
"the baptism of the Spirit” in sanctification, follow 
the acts, on our part, of consecration and faith, so 
in redemption the corresponding divine operation 


354 


REDEMPTION. 


that follows appropriating faith is " the seal of the 
Spirit”; which is that special manifestation of the 
Holy Ghost by which God, on his part, with power 
and great glory, ratifies to us the covenant of life, 
and imparts an unmistakable assurance that we have 
entered into an experience of redemption through 
the living way . 


CHAPTER XXI. 

THE EXPERIENCE OF REDEMPTION, CONTINUED.— 

INTERMEDIATE EXPERIENCE-INCREASED DE¬ 

GREE OF DIVINE POWER. 

Before advancing, as we are now about to do, 
still farther within boundaries heretofore so rarely 
entered in human experience, and perhaps never 
before so minutely described, it may be well to pause 
for a moment to survey our surroundings, and to 
define precisely the position occupied. 

The natural supposition would be that in passing 
the crisis of appropriating faith the body would at 
once be glorified. But it must be remembered that, 
although by a continued compliance with all the 
conditions such will indeed be the ultimate result, 
yet an experience of redemption comprehends the 
transformation of the substance of the soul and spirit 
as well as of the body; and also the carrying for¬ 
ward to its completion in the moral nature the pro¬ 
gressive yet unfinished work of grace. 

The difference, on our part, between the manner 
in which the final result takes place, in passing 
through to the glorified state by redemption, or by 
death and resurrection, is that in the first instance 
the processes by which it is attained are affre- 
hended by us; in the second instance the result is 
conferred ufon us. Children who die in infancy, 


35 6 


REDEMPTION. 


being within the provisions of the atonement yet 
incapable of complying with its conditions, have 
salvation conferred upon them, without any previ¬ 
ous apprehension on their part. Those who con¬ 
form to the conditions after reaching maturity, 
receive it by apprehension. All who die in a justi¬ 
fied state, before they have received sufficient light 
for an experience of holiness, are saved : but as it is 
written, "Without holiness no man shall see the 
Lord,” the holiness which they do not apprehend 
but for which they are apprehended of Christ Jesus, 
is conferred upon them in the same manner that 
salvation is conferred upon unconscious infants. 
Those who live and walk in the light until they 
attain to an experience of holiness receive it by 
apprehension. So the saints who are justified and 
sanctified, and die in the Lord, shall have the 
redemption that is in Christ Jesus, with eternal 
glory, conferred upon them by the resurrection 
from the dead : but those who enter the glorified 
state through the living way must receive by appre¬ 
hension all that is essential to to a preparation for 
it. Hence, whatever experiences intervene between 
the act of appropriating faith and the actual glori¬ 
fication of the body must be fully apprehended 
before the final result can take place. 

Whereunto then have we already attained? and 
what yet remains to be accomplished? 

Evidently that point has been reached where the 
guilt and the nature of sin have been taken away, 
and where Christ has been apprehended by faith for 


THE LIVING WAY. 


357 


the removal of all the consequences of sin. But it 
is equally evident that the work of perfecting holi¬ 
ness is not yet complete. The virtues and graces 
of the moral nature although rapidly approaching 
maturity have not yet expanded to that degree 
of perfection which produces permanency of char¬ 
acter. The revelation also of the possibilities of com¬ 
plete redemption of spirit, soul, and body, through 
faith, in Jesus Christ, opens up to the believer a new 
and vastly enlarged sphere for the exercise of all 
the moral faculties, in contending for the faith 
against the surrounding natural elements which con¬ 
spire to to produce disease and death, and the op¬ 
posing spiritual powers which must be met and over¬ 
come in order to achieve such a victory. It is fur¬ 
ther evident that each successful advance toward the 
realization of these results will require a correspond¬ 
ing increase of divine power. 

The Intermediate Experience of redemption, 
therefore, involves four things : I. The reception 
of an increased measure of divine power. 2. An 
unprecedented spiritual confict. 3. The pro¬ 
gressive dev elopement of all our virtues and graces 
toward final permanence of character . 4. The 

partial transforrmition of the substance of our 
being ; 

Observing the order indicated, let us consider, 

1. The increased measure of divine power 
received. Following each preparatory work of 
grace there is a special divine impartation. From 
the beginning to the end it is God who worketh in 


358 


REDEMPTION. 


us, but his mode of operation is, first to prepare 
himself a place, and then to fill the place prepared. 
When the work of regeneration has taken place the 
Comforter comes in and abides with us, imparting 
the witness of the Spirit, and filling our being, with 
his actual presence, up to the measure of all we are 
morally prepared to receive. In the baptism of 
the Holy Ghost, when we have been cleansed from 
all unrighteousness, that increased measure is 
imparted which a sanctified nature is capable of 
receiving. The baptism, or pentecost, it is true, is 
also spoken of as the -paraclete or fulness of the 
Spirit; and so it is—up to the complete measure of 
the capacity of a sanctified spiritual nature. But 
as this nature expands, in perfecting holiness, 
increased measures of the Spirit continue to be 
imparted. So when Christ has been apprehended 
by faith for the redemption of the body, the way is 
prepared for the reception, not only in our spiritual 
but also in our physical nature, of a still more 
enlarged measure of the Holy Spirit. We yet 
speak comparatively of the measure of the Spirit 
received; for even in our highest estate we can 
only receive according to our various individual 
capacities. And herein is the great essential differ¬ 
ence between all finite creatures, and Jesus Christ, 
our elder brother. Of Him it is written ; " God 

giveth not the Spirit by measure unto him. For in 
him dwelleth all the fulness of the Godhead 
bodily.” 

The seal of the Spirit is not only that manifesta- 


THE LIVING WAY. 


359 


tion of the Holy Ghost by which God confirms to 
us the covenant of life, but is that divine operation 
by which an increased degree of spiritual power is 
imparted. But as sealing is spoken of as taking 
place also in conversion, before we proceed to con¬ 
sider particularly the manner and effects of this 
sealing in redemption let us examine some of the 
passages relating to each, that we may note the 
distinction between them. 

With reference to the seal of the Spirit in con¬ 
version, it is written: "In whom also, after that 
ye believe, ye were sealed with that holy Spirit of 
promise, which is the earnest of our inheritance, 
until the redemption of the purchased possession, 
unto the praise of his glory.” Eph. i 113, 14. Dr. 
Clarke in commenting upon this passage says: 

"The Holy Spirit which is promised to them who 
believe on Christ Jesus, was given to you, and thus 
you were ascertained to be the children of God, for 
God has no child who is not a partaker of the Holy 
Ghost, and he who has this Spirit has God’s seal 
that he belongs to the heavenly family. It was 
customary among all nations, when a person pur¬ 
chased goods of any kind, to mark with his seal 
that which he had bought, in order that he might 
know it, and be able to claim it if mixed with the 
goods of others; to this custom the apostle may 
here allude: but it was also customary to set a 
seal upon what was dedicated to God, or what was 
to be offered to him in sacrifice . The Jews them¬ 
selves speak of the seal of God , which they term 


REDEMPTION. 


360 

truth, and which they consider as a representation 
of the unoriginated and endless perfections of God. 
As the apostle is here speaking of the doctrine of 
truth which came by the Holy Spirit, and is sealed 
on the souls of believers by the Spirit, he may have 
in view the Jewish notion, which is at once both 
correct and elevated. This Spirit of truth who 
leads into all truth and teacheth all things makes 
the impression of his own eternal purity and truth 
in the souls of them who believe, and thus they 
bear the seal of God Almighty.” 

' Which is the earnest of our inheritance': This 
Holy Spirit, sealing the soul with truth and right- 
ousness, is the earnest foretaste, and fledge of the 
heavenly inheritance. 

* Until the redemption of the -purchased posses¬ 
sion' : That is, till the time when body and soul are 
redeemed from all their miseries and glorified in the 
kingdom of heaven.” 

It is also written : "Now he which stablisheth us 
with you in Christ, and hath anointed us God ; who 
hath also sealed us, and given us the earnest of the 
Spirit in our hearts.” Upon this passage Dr. Clarke 
says, "From this unction and sealing we have a 
clear testimony in our souls, the Divine Spirit dwell¬ 
ing constantly in us, of our acceptance with God, 
and that our ways please him. The Holy Spirit 
being an earnest in the heart, and an earnest of 
the promised inheritance means a security given in 
hand for the fulfilment of all God’s promises rela¬ 
tive to grace and eternal life.” The same remarks 


THE LIVING WAY. 


36I 

will apply to the passage in Ephesians 4th and 30th, 
where it is written, ''Grieve not the Holy Spirit of 
God, whereby ye are sealed unto the day of re¬ 
demption.’' 

From these passages, with their comments, it is 
clear that the seal of the Spirit in conversion is first, 
the impress or stamp of Divinity upon the soul 
through the impartation of the Spirit of Truth; and 
secondly, the earnest and pledge of the ultimate sal¬ 
vation of both soul and body. 

Turn now, if you please, to the sealing of the re - 
deemed , spoken of in Revelation. In the second 
and third verses of the seventh chapter we read, 
"And I saw another angel ascending from the east, 
having the seal of the living God : and he cried 
with a loud voice to the four angels, to whom it was 
given to hurt the earth and the sea, saying, Hurt 
not the earth, neither the sea nor the the trees, till 
we have sealed the servants of our God in their fore¬ 
heads.” Again, in the first and fourth verses of the 
fourteenth chapter it is written: "And I looked, 
and, lo, a Lamb stood on the mount Sion, and with 
him an hundred and forty and four thousand, hav¬ 
ing their Father’s name written in their foreheads. 
These were redeemed from among men, being the 
first fruits unto God and to the Lamb.” 

With regard to the number that were sealed, Dr. 
Clarke says, "This must be only a certain for an 
uncertain number.” And by sealing , he says, "we 
are to understand consecrating the persons in a 
more special manner to God, and showing, by this 


REDEMPTION. 


362 

mark of God upon them, that they were under his 
more immediate protection, and that nothing should 
hurt them.” 

It will not be disputed that future events are here 
recorded as though they had already transpired : 
that they take place upon the earth and not in 
heaven; that those who are sealed were " redeemed 
from among men,” and at the time of their sealing 
are still in the mortal state; that they are sealed in 
their foreheads; and that the design in their seal¬ 
ing is their protection and preservation. 

The distinction therefore, between the nature of 
the sealing in these two instances is, that one relates 
more particularly to the sealing of the soul , the 
other to that of the body . As one is the earnest 
and pledge of the ultimate redemption of the souU 
so the other is the earnest and pledge of the 
redemption of the body. In the first sealing the 
final transformation of the body is indeed included, 
but the manner of its accomplishment is not indi¬ 
cated ; In the second instance it is, as Dr. Clarke 
says, " the consecration of the persons in a more 
special manner to God” And the seal of the living 
God in their foreheads is certainly given as an ear¬ 
nest and pledge of the protection and preservation 
of their physical lives. We believe, therefore, we 
are justified in asserting that, what the seal of the 
Spirit is to the soul in conversion it is to the body in 
redemption, namely, first, the impress or stamp of 
Divinity upon the body, and secondly, the earnest 
and pledge of its ultimate triumph over death. 


THE LIVING WAY. 


363 

The term "seal of the Spirit” might be used to 
express the sealing in justification; but that is 
almost invariably called the witness of the Spirit: 
and as sealing is the only term spoken of in refer¬ 
ence to the body, there is no other scriptural expres¬ 
sion by which to distinguish the divine operation in 
redemption from the witness in justification, and 
the baptism in sanctification. 

What then is the manner , and what are the effects . 
of this sealing? 

The manner in which the seal of the Spirit in 
redemption is imparted corresponds with the man¬ 
ner of divine impartations in all preceding experi¬ 
ences except that the degree of power and glory 
connected with it is much greater. It has been 
observed that in coming to the crisis in the pre¬ 
paratory experience the entire being is brought into 
a state of spiritual exaltation. The soul and spirit 
are carried entirely above and beyond their ordi¬ 
nary range of thought and feeling, and the physical 
sensibilities are quickened in an extraordinary 
degree. This highly wrought, supernatural con¬ 
dition is produced by the direct operation of the 
Holy Spirit, bearing up and carrying forward the 
soul and spirit through the experiences of convic¬ 
tion and consecration to a successful issue in the 
act of appropriating faith. When that result takes 
place the extraordinary stretch of being—the inten¬ 
sity of thought and feeling, with its consequent 
physical tension—suddenly ceases, like the effort 
of one in a race who has reached the goal. Simul- 


REDEMPTION, 


364 

taneously with it the climax of the Spirit’s operation 
is reached. The enabling and impelling power, 
by which he has been revealed rather as an in¬ 
fluence than an individuality, is at once succeeded 
by a blissful and glorious manifestation of his per¬ 
sonal presence. With power and great glory he 
pervades and fills, to overflowing, every avenue ot 
our being. He imfarts himself. He stamps 
humanity with Divinity, and seals us sons of God. 

The effects of this sealing are mental and moral 
as well physical. It is to the mind, first, atesH 
mony : an unchangeable assurance of the truth of 
that which we have believed : the divine approval 
and confirmation of our faith, which corresponds 
with the witness of the Spirit in justification, except 
that it never varies as the witness in that experience 
sometimes does, but is unmistakable, unwavering 
and abiding : A testimony from God which pre¬ 
cludes the possibility of doubt. 

Secondly, it is a pledge. Beside the testimony 
borne to our present faith and state, the Spirit him¬ 
self becomes the surety for the fulfilment of all we 
have apprehended ; and if on our part the covenant 
remains unbroken, our final victory over death is as 
certainly assured as though we were already glori¬ 
fied. 

Its effects upon the body are, first, the visible 
marks or impress of Divinity. We are not for a 
moment to imagine that the mark in the forehead is 
produced by a tangible substance externally ap¬ 
plied ; for that would be contrary to all precedent 


THE LIVING WAY. 


in the divine mode of procedure. It can be nothing 
else than the outward, visible effect of an inward 
operation. It is, in fact, a special illumination of 
the countenance, similar to that spoken of in treat¬ 
ing of the transformation of the substance of the soul 
and spirit, only that it is more clearly defined. In 
answer to the question, What is this outshining ? 
we then replied, It is partly the direct illumination 
of the Holy Spirit, and partly the radiance of the 
transformed soul. The mark in the foreheads of 
those who are sealed in redemption is that and more 
than that: It is the day dawn, the beginning of the 
transformation of the mortal body. The outshining 
seen in the countenances of regenerated persons is 
not the result of a work wrought in the body in con¬ 
sequence of faith exercised in that direction ; but the 
visible mark in sealing is not only an increased il¬ 
lumination from a more complete indwelling and 
transformation, but the further direct effect of the 
Spirit’s operation in the physical nature, in answer 
to our faith, as the beginning of a work which shall 
end in its change from mortality to immortality. 
The entire frame is pervaded and measurably illum¬ 
inated : but as an effect upon the body from any 
cause is more readily seen in the countenance, and 
particularly in the forehead, than elsewhere, so in 
the beginning of physical transformation the light is 
at first particularly discernable in the foreheads of 
the redeemed. Clear and white, and sometimes 
bright and radiant with a halo of glory, shines forth 
the impress of Divinity, the mark of the living God : 


REDEMPTION. 


366 

not equally luminous at all times, but always visible, 
alike to angels, to devils and to men. 

Secondly, it is an earnest , or that which is in 
advance, and which gives promise of something to 
come. Earnest money is a first payment or de¬ 
posit, giving promise or assurance of full payment. 
It indicates what the nature of the full payment 
shall be because it is the same in kind. So the 
seal of the Spirit is an earnest of what the glorified 
body shall be because it is the beginning of the 
divine operation by which it shall eventually be 
transformed. It is the same in kind, differing from 
it only in the degree of power necessary to accom¬ 
plish the complete result. Precisely the same 
operation in the fulness of its manifestation would 
dissolve the mortal body and resolve it into a 
glorified'&bdy. • 

A glorified‘body is one which has been spirit¬ 
ualized and immortalized, and is completely per¬ 
vaded and illuminated by the Holy Spirit. 

A body that is sealed is a mortal body which has 
received the beginning of that transformation and 
illumination, by the direct operation of the Spirit 
coming upon it, in the same manner that blessing 
comes upon the soul. 

In the beginnings of Christian experience blessing 
is more frequently realized in the soul only; but it 
may come upon the body also, either in connection 
with blessing upon the soul or separately from it, 
at any stage of experience ; so that it is not every 
blessing upon the body which is an earnest of its 


THE LIVING WAY. 


367 

deliverance from death. Sometimes it is simply 
the overflow of blessing upon the soul or it may be 
received for the healing of the body. 

The blessing received in sealing is distinguished 
from all ordinary physical blessings partly by the 
fact that it produces extraordinary quickening. 
Persons sometimes, in relating their experience, 
speak of a special quickening of the Spirit as 
resurrection fower. This is indeed of the same 
nature as resurrection power; for it is that which 
quickens and transforms. It is the beginning of 
eternal life in the body. It is further distinguished 
by having been received as the immediate result bf 
faith for the redemption of the body, and having 
been so applied to the believer by the direct testi¬ 
mony of the Holy Ghost . 1 

But it is an earnest also in the sense of binding 
the receiver as well as the giver to the terms of the 
Covenant. The Seal of the Spirit does not in¬ 
stantly transform us into immortal beings, nor 
release us from the conditions of probation. We 
are still in the mortal state and upon probation, and 
hence are bound, on our part, not only to fulfil all 
the conditions to be met in the yet unfinished work 
of redemption, but are under all the personal, social 
and civil obligations belonging to the probationary 
state. The relations of husband and wife, parent 
and child, brother and sister, friend and citizen, 
are the same after we are sealed as before; and 
in every respect remain unchanged until dissolved 
by translation or death. Any deviation from these 


REDEMPTION. 


368 

Conditions or obligations vitiates the agreement and 
releases the Almighty from his part of the cove¬ 
nant. The entire probationary state is conditional; 
and there is no experience within that limit so high 
that it may not be forfeited by failure, nor from 
which we may not fall even to final undoing. 

The moral effect of this sealing is an enlargement 
of spiritual power. Divine power is the energy of 
the Almighty. Spiritual power is the innate moral 
strength of the man. Divine power coming upon 
Us produces spiritual power within us just as the 
food we eat produces physical strength. It is 
manifested through the moral faculties as physical 
strength is through the members of the body ; yet 
it is a quality as distinct from these faculties as the 
force which moves the hand is distinct from the 
hand itself. Distinguished by a sensation pecul¬ 
iarly its own, its presence or absence is as clearly 
discerned as that of physical strength or weakness. 
The Psalmist at one time prays, "Have mercy upon 
me, O Lord, for I am weakand at another time 
says, "In the day when I cried thou answeredst 
me, and strengthenedst me with strength in my 
soul.” The sensation it produces is quite similar to 
that of physical strength. There is a conscious¬ 
ness of inherent force before any effort is put forth, 
and an assurance of ability to grapple with oppos¬ 
ing powers. It is that element of character repre¬ 
sented by the ox face in Ezekiel’s vision of the four 
living creatures—strength to accomplish, and 
patience to endure. A mighty vigor is imparted 


THE LIVING WAY. 


369 

to the soul which makes the man strong to contend. 
He realizes perfectly that the struggle, fierce as it 
has been, will increase in intensity as he nears the 
final conflict; yet with unfaltering tread he advances 
to meet the foe; not however, after all, to strive in 
self sufficiency, but as the apostle expresses it, 
" Striving, according to his working, which worketh 
in me mightily.” It makes him strong also to 
endure. The battle is not always aggressive. He 
is frequently assaulted with such force as to be 
entirely on the defensive. The measure of his 
endurance will then decide the issue. Ultimate 
success depends upon the power to withstand in 
the evil day, and having done all to stand . An 
increased degree of endurance comes with the seal 
of the Spirit. No previous impartation of power 
would be sufficient to sustain the stretch and 
strain so soon to come upon every fibre of our being 
in the terrific storm that is just impending. For 
the end of the world will come upon us, and the 
gates of hell will be let loose. 


H 


CHAPTER XXII. 

REDEMPTION-INTERMEDIATE EXPERIENCE, CON¬ 
TINUED-AN UNPRECEDENTED SPIRITUAL 

CONFLICT. 

The enterance into the glorified state by the 
living way is not only the rarest but the most 
difficult of all human experiences. In harmony 
with the known fact that tests increase proportion¬ 
ately to the degree of advancement, the tests in this 
experience immeasurably transcend all that have 
preceded it. After sealing comes the contest for 
the thing for which we are sealed. He who enters 
the arena to contend against Satan for victory over 
death, must expect to meet the utmost opposition 
of one who, although a vanquished foe, has not yet 
yielded up *his sceptre. His chief and chosen 
method of warfare is strategy; but when that 
fails he will take the open field and sweep down 
upon us with the most powerful personal assaults. 

Some idea may be given of the tests to be met in 
this experience; but the order in which they will 
come, or the plan of the enemy’s attack, no human 
wisdom can predict. His effort will be either to 
vitiate our general experience so that entire failure 
will be the result; or, not succeeding in that, to 


THE LIVING WAY. 37 1 

bring such direct pressure upon the body that death 
will ensue. 

Tests of a similar nature to many of those in 
redemption may be realized, according to their 
measure, by persons who have not, and may never 
have an experience of redemption. But if similar 
tests have already been met, their recurrence may 
now be expected, under circumstances of greater 
satanic subtlety and power: if they have never 
been met before they will surely take place in this 
experience. 

An open avowal of the experience is the test 
which is likely to take place first. The doctrine 
correctly stated, in an abstract form, will neither be 
misunderstood nor denied. No orthodox believer 
questions that the redemption of the body is pro¬ 
vided for in the atonement. No orthodox believer 
doubts the translation of Enoch or Elijah, or that 
those who are found on the earth at the time of 
Christ’s second coming shall be caught up alive; 
but to assert that you have faith in Christ for your 
own redemption and translation or even to assert 
that such an experience is possible in the present 
day, is to place yourself in the attitude of being 
regarded as either incurably fanatical or hopelessly 
insane. In contrast with this latter day degeneracy 
into almost universal unbelief, it is refreshing to 
find, among the voices of the past, unmistakable 
support from no less eminent authority than that of 
Dr. Clarke. In his comment upon the translation 
of Enoch—Gen. 5:22-24—he says: "There are 


372 


REDEMPTION. 


few cases of the kind on record ; but probably there 
might be more, many more, were the followers of 
God more faithful to the grace they receive. If the 
grace of God could work such a mighty change in 
those primitive times, when life and immortality 
were not brought to light by the gospel, what may 
we not expect in these times, in which the Son of 
God tabernacles among men, in which God gives 
the Holy Spirit to them who ask him, in which all 
things are possible to him who believes?” Indeed, 
so closely do his views correspond with the theory 
set forth in the preceding pages, as to the steps 
into this experience, that we beg leave to quote the 
entire comment: 

" There are several things worthy of our most 
particular notice in this account: 

1. The name of the patriarch, Enoch , from 
chanack, which signifies to instruct, to mitiate, to 
dedicate . From his subsequent conduct we are 
authorized to believe he was early instructed in the 
things of God, initiated into the worship of his 
Maker, and dedicated to his service. By these 
means under the influence of the Divine Spirit, 
which will ever attend pious parental instructions, 
his mind got that sacred bias which led him to act 
a part so distinguished through the course of a long 
life. 

2. His religious conduct . He walked with 
God; yithhallech, he set hmiself to walk, he was 
fixedly -purposed and determined to live to God. 
Those who are acquainted with the original will at 


THE LIVING WAY. 


373 


once see that it has this force. A verb in the con¬ 
jugation called hithpael signifies a reciprocal act, 
that which a man does upon himself: here we may 
consider Enoch receiving a pious education, and 
the Divine influence through it; in consequence of 
which he determines to be a worker with God, and 
therefore takes up the resolution to walk with his 
Maker, that he might not receive the grace of God 
in vain. 

3. The circumstances in which he was 'placed. 
He was a patriarch ; the king, the priest, and the 
prophet of a numerous family, to whom he was to 
administer justice, among whom he was to perform 
all the rites and ceremonies of religion, and teach, 
both by precept and example, the way of truth and 
righteousness. Add to this, he was a married 
man, he had a numerous family of his own, inde¬ 
pendent of the collateral branches over which he 
was obliged, as patriarch, to preside, he walked 
three htmdred years with God , and begat sons and 
daughters; therefore marriage is no hindrance 
even to the perfection of piety; much less incon¬ 
sistent with it, as some have injudiciously taught. 

4. The astonishing height of piety to which he 
had arrived; being cleansed from all filthiness of 
the flesh and of the spirit, and having perfected 
holiness in the fear of God, we find not only his 
soul but his body purified, so that, without being 
obliged to visit the empire of death, he was capable 
of immediate translation to the paradise of God. 
There are few cases of the kind on record; but 


374 


REDEMPTION. 


probably there might be more, many more, were 
the followers of God more faithful to the grace they 
receive. 

5. Enoch attained this state of religious and 
spiritual excellence in a time when, comparatively 
speaking, there were few helps, and no zvritten 
revelations. Here then we cannot but see and 
admire how mighty the grace of God is, and what 
wonders it works in behalf of those who are faithful, 
who set themselves to walk with God. It is not 
the want of grace nor of the means of grace that is 
the cause of the decay of this primitive piety, but 
the want of faithfulness in those who have the light, 
and yet will not walk as children of the light. 

6. If the grace of God could work such a 
mighty change in those primitive times, when life 
and immortality were not brought to light by the 
Gospel, what may we not expect in these times, in 
which the Son of God tabernacles among men, in 
which God gives the Holy Spirit to them who ask 
him, in which all things are possible to him who 
believes? No man can prove that Enoch had 
greater spiritual advatages than any of the other 
patriarchs, though it seems pretty evident he made 
a better use of those that were common to all than 
any of the rest did ; and it would be absurd to say 
that he had greater spiritual helps and advantages 
than Christians can now expect, for he lived under 
a dispensation much less perfect than that of the 
Law. and vet the law itself was only the shadow 


THE LIVING WAY. 


375 


of the glorious substance of Gospel blessings and 
Gospel privileges.” 

With light like that before him, and the comfort¬ 
ing assurance of the Holy Ghost within, no true 
believer in Christ for redemption need blush to 
declare his faith, though he stand in this genera¬ 
tion as Enoch did in his— alone . 

But the two great tests that will surely take 
place, and which will involve and put to the proof 
all our other virtues and graces, are the tests upon 
our love and upon our faith. 

i. The test upon our love. In the beginning 
of our experience the test was to maintain the con¬ 
dition of perfect love toward all under a long con¬ 
tinued succession of persecutions and wrongs. 
Sooner or later a test of an entirely different nature 
occurs : To maintain the true freedom of Chris¬ 
tian love without transcending its -prosper limits. 

In the wonderful expansion of soul which takes 
place in redemption we rise to a still more exalted 
apprehension and experience of love. We under¬ 
stand more fully what is meant by the communion 
of saints, and what it is to love one another with 
pure hearts fervently; ” not in word neither in 
tongue, but in deed and in truth.” True love is 
more than a mere sentiment: it is a sensation, 
which contains a strong attraction to the object 
beloved. We seek the society of the saints, im¬ 
pelled by the power of a divine attraction. We 
delight to be with them, to take sweet counsel 
together, and to mingle our voices in prayer and 


REDEMPTION. 


376 

praise, as we sit together in heavenly places in 
Christ Jesus. O wondrous place of privilege and 
of danger: Of privilege because of divine com¬ 
munion ; of danger because we are still human. 
Manifested grace and glory heighten natural 
charms ; and these cannot but be observed however 
devout we may be. Nor can we be unconscious of 
the natural and spiritual affinities with which we 
come in contact; for the more we are enlarged, 
and filled with God, the more are all our finer sen¬ 
sibilities awake; and in the intimate communion 
which such association brings there is danger, 
almost unconsciously, of transcending the exact 
limit of Christian love. And the danger is greatly 
increased where persons are deprived of all natural 
friendships, or where their foes are they of their 
own household. 

Love of the right quality cannot be vitiated by any 
degree of enlargement, but to pass beyond the limit 
of its proper sphere vitiates it at once. The divine¬ 
ly established laws of social life are unchangeable; 
and any outgoing or manifestation at variance with 
them is consequently wrong. The outflow of love 
must be in harmony with the relation of individuals 
to each other. That which in one instance would 
be approved by laws both human and divine, would 
in another be condemned as criminal. The natural 
and moral laws regulating the relation between pa¬ 
rent and child, brother and sister, husband and 
wife, married and unmarried, make the essential 
difference. 


THE LIVING WAY. 


377 


Love, like faith, is a unit. Whether pure or per¬ 
verted it involves the same general principles : es¬ 
teem and preference for, delight and pleasure in, 
attraction, devotion and attachment to, and the de¬ 
sire for association or possession. But distinctions 
ma}' be made with regard to its direction and its 
limitations. 

Christian love is ''the love of God shed abroad in 
our heart by the Holy Ghost given unto us.” It is 
evinced by supreme attachment to God, by the com¬ 
munion of saints, and universal good will to men. 

Human love is a strong natural affection for per¬ 
sons of the same or of the opposite sex, within the 
duly prescribed limits of divinely established social 
and moral laws. 

Conjugal love is an ardent attachment existing 
between persons of opposite sex for each other, 
which finds its consummation in the relation of mar¬ 
riage. 

Each of these may exist separately, and either or 
all of them may properly co-exist in the same human 
heart, subject to their respective limitations. The 
point of danger in Christian association is the possi¬ 
bility of failing to understand or to observe these 
limitations. 

Conjugal love, like love to God, compasses the 
trinity of our nature. Perfect love to God is ex¬ 
pressed in the command, "Thou shalt love the Lord 
thy God with all thy soul, and with all thy mind, 
and with all thy strength.” And the complete¬ 
ness of conjugal love, compasses the combined 


REDEMPTION. 


378 

powers of spirit, soul and body. Nothing less than 
the perfect union of soul with soul, of mind with 
mind, and body with body can meet the demand of 
the highest human capacity to love. Man in his 
sinful condition is almost wholly unfitted to fill such 
a measure : only as sin is entirely eliminated from 
his moral nature is he fully prepared to appreciate 
and enjoy that completeness. But how few attain 
to that condition: and in this imperfect mortal state 
how exceedingly rare are such unions. In the al¬ 
most innumerable matrimonial alliances which take 
place it is probably safe to say that the proportion is 
less than one to ten thousand. As for the rest, there 
is every variety of defective unions, most of them 
physical only, without either mental or soul affinities. 

Christian love is the union of soul and spirit only. 
It is not based upon natural affinities, and never 
includes conjugal union. Conjugal love, in its 
completeness, includes all and demands all; and 
when this demand is not met there remains a sense 
of want which matrimonial bonds and vows only 
serve to aggravate ; nor can the most stringent laws 
prevent its instinctive outgoing in search of that 
other self any more than they can check the uprising 
of vapor to the sky. 

Keeping in view what is comprised in Human, 
aud what in Conjugal love ; and what the fulness 
of Christian love is, with its peace on earth and 
good will to men, with its perfect love to all, 
enemies included ; then bring together in Christian 
association kindred spirits possessing these com- 


THE LIVING WAY. 


379 


bined qualities, but, in many instances, with the 
demands of natural love unmet, and require that 
they shall exhibit toward each other the true free¬ 
dom of Christian love without transcending its 
proper limits in thought word or deed, and the 
difficulties and dangers to be met in such associa¬ 
tion will be appreciated. 

The line of demarcation in Christian love relates 
to the thoughts and feelings as well as to outward 
deportment. Those which flow from Christian love 
are general rather than particular; including all, 
without partiality, upon the same broad basis : those 
that are exclusive and absorbing are of a conjugal 
nature. Perhaps the nearest approach to a limita¬ 
tion which will be generally understood is this: 
Christian love admits and includes only that kind 
of love which a man may have for a man, or a 
woman for a woman. Within that limit there is 
safety, beyond it there is danger. 

Christian courtesy is the rule of deportment. 
Only such manifestations of love are admissable as 
will bear the light of open day. All those acts of 
endearment which belong to human love affairs are 
to be entirely excluded. Ages of experience in the 
church of God have demonstrated the fact that even 
the apostolic custom of saluting with a kiss is so 
liable to be perverted and become a snare that it 
has long since fallen into disuse. If indeed every 
one enjoyed and always maintained that holy estate 
where they could greet one another with a holy 
kiss it would be altogether innocent; but to tolerate 


REDEMPTION. 


380 

the custom, with the present general standard of 
Christian experience, would be to assume the con¬ 
stant risk of having that which began in the spirit 
end in the flesh. 

Not a few who have supposed themselves safe be¬ 
yond that limit because of their purity of intention 
have eventually fallen into the terrible snare of im¬ 
agining that in a state of perfect purity promiscuous 
intercourse is sinless. How rational beings could 
suppose that God could reverse his law, and toler¬ 
ate in a saint what he condemns in a sinner is truly 
marvellous ; yet such views have been entertained 
in the past, and are not without adherents in the 
present day. The modern Nazarites, who hold this 
doctrine, instead of having reached advanced ground 
as they vainly imagine, have but fallen into the 
track of an ancient heresy mentioned by Dr. Clarke 
in his comment on the character of Tamar, Gen. 
38: 21. 

"Our translators,” he says, "often render different 
Hebrew words by the same term in English, and 
thus many important shades of meaning, which in¬ 
volve traits of character are lost. Tamar, in the 
original is not called zonah , a harlot, as in our ver¬ 
sion, but kedeshah , a holy or consecrated person, 
from kadash , to make holy , or to consecrate to 
religious purposes, It appears that in very ancient 
times there were public persons of this description; 
and they generally veiled themselves, sat in public 
places by the highway side, and received certain 
hire. Though adultery was reputed a very flagrant 


THE LIVING WAY. 


381 


crime, yet this public prostitution was not. The 
public prostitutes in the temple of Venus are called 
holy or consecrated female servants, by Strabo; 
and it appears from the words zonah and kedeshah 
above, that impure rites and public prostitution pre¬ 
vailed in the worship of the Canaanites in the time 
of Judah. And among these people we have much 
reason to believe that Astarte and Asteroth occu¬ 
pied the same place in their theology as Venus did 
among the Greeks and Romans, and were worship¬ 
ped with the same impure rites.” 

It appears evident therefore from the fact that 
this practice was covered with the cloak of special 
sanctity that it sprang from the same false theory 
that promiscuous intercourse is sinless among those 
who have reached a condition of perfect purity. 
Following such a theory, a disregard of the whole¬ 
some laws of social life, there remains but the one 
last and fatal step into the delusive affinities of 
Spiritualism, and the debasing practices of the 
Oneida Community. 

True love contains a sensation of attraction; but 
not every attractive sensation is true love. There 
is a sensation of strong attraction which is the 
enemy’s imitation of love, and contains within it the 
most subtle of all snares. If Satan be dangerous 
as an angel of light , how much more as an angel 
of love . Such an influence controlling persons 
without religion is properly called infatuation : that 
is, a state of mind in which the intellectual powers 
are weakened, so that the person affected acts without 


REDEMPTION. 


382 

his usual judgment and contrary to the dictates of 
reason. When connected with religion it becomes 
infatuation of the worst type. It may be readily 
detected in its beginnings, and distinguished from 
a true experience, by its strangely absorbing, rest¬ 
less drawing toward the object of attraction, con¬ 
trary to our highest previous conceptions of 
propriety. All such sensations and drawings how¬ 
ever pleasing or powerful must be met as we meet 
other temptations—by prompt, positive, and unquali¬ 
fied resistance. Otherwise the judgment will be 
speedily blinded, the will overpowered by a flood 
of unnatural and uncontrollable feeling, and the 
object, whether possessed of special attractions or 
not, will be invested with a halo* of imaginary 
virtues and graces, and exalted in the heart to the 
place of idolatry. The worshipper at such a shrine, 
giving ear to the voice of the tempter, and the 
pleadings of nature, soon loses all sense of moral 
restraint and is ready for any transgression. 

Human love is altogether pure and good within 
its duly prescribed limits; but the wrong lies in 
allowing it to supplant Christian love, or to go 
beyond and trespass the legal or moral rights of 
another. It is written : " Let no man go beyond 

and defraud his brother in any matter: because the 
Lord is the avenger of all such, as we also have 
forewarned you and testified.” And this restriction 
is equally binding in the spirit of it as well as in 
the letter. To alienate from one to whom they 
justly belong, the mind and affections of another, is 


THE LIVING WAY. 383 

as great if not a greater sin than to invade the mar- 
riage right: for what is the casket to the jewel? Or 
which is the greater* the loss of the casket or the 
loss of the jewel? 

But, it may be asked, when in the instinctive 
outgoing in search of that other self” the true 
affinity is found, can the fact be ignored, or the 
mutual outflow and Commingling of soul be pre¬ 
vented? We reply, that the finding of a true 
affinity is not an instantaneous discovery, but a 
conclusion reached as the result of intimate 
acquaintance. The trespass of another’s rights may 
therefore be avoided by taking the precaution to 
know and to act in accordance with the social 
relation of those with whom we come in contact; 
thereby preventing intimate acquaintances which 
are not admissable. 

Few however reach mature years without 
meeting this test, in some form. It may be by love 
unrequited ; by the faithlessness of those who have 
been implicitly loved and trusted; or by finding a 
true affinity, with the one, only, but impassible bar¬ 
rier to possession, the legal claim of another. Either 
of the first two may cause the keenest anguish of 
which the human heart is susceptible, and will put 
us to the proof, yet not in the same way; for in 
these instances we are, but involuntary sufferers, 
whereas in the last our own voluntary powers are 
involved. To stand within reach of that which 
would be the consummation of human happiness 
except for the intervention of bonds, which, although 


REDEMPTION. 


384 

legally right, are in every other respect naturally 
and morally wrong, is to meet the extreme test of 
integrity and fidelity: for no test can be greater than 
that which reaches the depth of human affection, 
and no plea stronger than the heart can utter against 
submission to a law which seemingly has legalized 
a wrong act, and robbed it of that which apparently 
by a higher law it might justly claim. But in what¬ 
ever way the test may come, and however strong or 
plausible the plea, existing law must stand . And 
not to yield obedience to it in the true spirit of obe¬ 
dience is to fall into condemnation. Let us still the 
pleadings of our heart a moment, and dispassion¬ 
ately consider the question of right and wrong in¬ 
volved. To lay it bare at a stroke : That which in¬ 
tervenes between us and what we imagine would be 
our highest bliss is the lawful claim of another . 
To transgress that claim in the letter or in the spirit 
is to break either the Seventh or the Tenth Com¬ 
mandment. The Seventh says, Thou shalt not 
commit adultery . The Tenth says, Thou shalt not 
covet . But so far may trangression or covetousness 
be from the mind and heart of those who come to 
this test that they are startled even at the announce¬ 
ment. They may be innocent of the slightest 
wrong intention. Possibly they have become in¬ 
volved unaware, and are conscious only of a feeling 
which they know to be more than Christian love. 
For a time they may struggle helplessly against it 
because they do not see clearly how to reach the 
right issue. They may sincerely believe that be- 


THE LIVING WAY. 


385 


cause love is not directly subject to the will it is en¬ 
tirely beyond their control, and that they are not re¬ 
sponsible. But the doubts and restlessness which 
will not be allayed admonish them that in some way 
responsibility rests upon them. Others as. sincere¬ 
ly endeavor to meet the issue by acts of consecra¬ 
tion, but without avail; for how can that be conse¬ 
crated to God which has been unlawfully obtained? 
The only true issue out of such a state is the old 
unwelcome process of dying out . But to die to 
such an experience—how utterly impossible it 
seems. Well may it be asked, How can it be 
done? What steps shall I take? We answer: 
Take the position of righteousness, in the clear 
light of your understanding, without the slightest 
consideration for your feelings. Determine in the 
depth of your will, whatever suffering or death is 
necessary —I will be right . "The righteousness 
of the upright shall deliver them.” Look directly 
at the facts. The love which, with the proper 
social relation, would be altogether pure and good, 
has, under the circumstances, no right to exist. 
To cherish it and to desire its continuance is to 
covet, and covetousness is idolatry. There is no 
alternative. It must be relinquished. To refuse to 
do it is to prepare the way for the resurrection of 
all the old life of self and sin. Fly to Christ at 
once, and with uplifted heart and empty hands say, 
Lord, in the strength of grace, I renounce it. Il 
you do it completely the death pangs will speedily 
25 follow. The agony of death may be terrible, but 


386 


REDEMPTION. 


as you wait in the attitude of righteousness the help 
of God will surely come, bringing a blessed relief 
from suffering and a resurrection to a life in which, 
although the human outgoing no longer exists, the 
Christian love remains burning more brightly than 
ever upon the altar of the heart. 

In passing through such experiences we will 
learn the distinction between natural and divine 
love, and discover the proper limits of their mani¬ 
festation. A deeper and more comprehensive 
meaning will attach to the Golden Rule : 

"Therefore all things whatsoever ye 

WOULD THAT MEN SHOULD DO TO YOU, DO YE EVEN 
SO TO THEM : FOR THIS IS THE LAW AND THE 
PROPHETS.” 

In its application to the rights of others, having 
jealously and scrupulously considered and decided 
how, were they the guardians of our rights, we 
would have them feel, how speak, how act; we 
will hear repeated with increased emphasis the 
voice of conscience and of God, saying; "Go, 

AND DO THOU LIKEWISE.” 

But we will discover also that in the death to 
everything that might be the means of leading us 
to transcend the limit of true Christian love, the 
capacity for human and conjugal love has survived 
the shock, and, rising like Phoenix from the 
ashes, lives on. This is evident from the insatiable 
longings, coming from the depths of the empty 
place within, which crave reciprocal association. 
There is no more an extinction of our natural love 


THE LIVING WAY. 


387 

than of any other power of our being. Perfect love 
to God neither disallows nor takes the place of 
perfect union with a human counterpart. The 
consecrated heart willingly submits to any depriva¬ 
tion for righteousness sake, and the future may 
never restore the associations of the past; but if the 
instinctive outgoing of the soul for continued exis¬ 
tence is evidence of its immortality, does not the 
undying capacity for perfect union with another 
self point with equal certainty to its future realiza¬ 
tion? This is an inference only. How the demand 
shall be met is not revealed. It is one of the secret 
things which belong unto the Lord. And so we 
take up our cross anew, awaiting God’s unfolding. 
But in the interval, while with empty heart and 
hands \ve endeavor to urge our way onward, and 
fulfil the unceasing demands of duty, we will be 
taxed to the utmost to maintain the fulness and free¬ 
dom of Christian love; for our hearts will sicken and 
faint, and our love will fail, unless the Lord in 
mercy stays us up against ourselves and quickens 
us with an increased measure of the infinite. 

But the extreme test will be brought upon our love 
if the case be reversed. Suppose our own husband, 
or wife, or plighted loved one, whom we cherish 
as the apple of our eye, should turn toward another 
as the true counterpart. How suddenly we awake 
to a sense of danger. How strongly we assert our 
just claims, and their obligations to us. How slow 
to admit a more perfect affinity in another, and 
how quick to discern a snare. And if our efforts 


388 


REDEMPTION. 


to stay it seem to be unavailing how powerful the 
temptations to fear, envy, jealousy and revenge. 
And though we may succeed in maintaining our 
forbearance and charity, we cannot avoid the most 
intense suffering. But suppose they should be 
completely taken in the snare of the enemy, and 
forgetting their bonds and vows should prove un¬ 
true? What words can describe the agony of soul, 
the terrible thoughts, and the dreadful suggestions 
of the devil that follow. Compared with this, to a 
pure, loving, sensitive nature, earth has no greater 
grief, no keener anguish. Yet just such natures 
are in the greatest danger of a revulsion of feeling, 
from the extreme of love to that of hatred. Alter¬ 
nately they struggle against paroxysms of grief, 
and the awful thought of vengeance, until like Job, 
they are ready to say, "My soul chooseth strang¬ 
ling and death rather than my life.” Few pass this 
test unscathed. It is a fiery ordeal—God knows; 
and it is a question whether the crime of murder 
calls more loudly to heaven for vengeance. 
Through trials like these, to preserve all the ful¬ 
ness and sweetness of perfect love is one of the 
greatest miracles of grace. 

2. The test upon our faith. So dense are the 
clouds and darkness which surround the Almighty 
in his providence, that his justice and judgment are 
not always discerned. Happy is he whose faith in 
every dispensation pierces through. Did we possess 
complete control over our own circumstances and 


THE LIVING WAY. 389 

surroundings there would be no room for provi¬ 
dences; but 

“There is a divinity that shapes our ends, 

Rough hew them how we will.” 

"It is not in man that walketh to direct his steps.” 
His will is free, but it is not unlimited. Angels 
and devils are also free agents ; and we are measur¬ 
ably affected and circumscribed by them, as well as 
frequently restrained and overruled by the sover¬ 
eign will of God. Thus surrounded and influenced, 
our lives, like the mazes of a labyrinth, become 
more and more intricate as we live them out. 

In the daylight of our experience and the sun¬ 
shine of prosperity it is easy to exercise faith, and 
to say the Lord is good; 

** But O, when gathers on our path. 

In shade and storm the frequent night,” 

it requires more than a little faith to trust without 
wavering or questioning; especially if our troubles 
come directly from the enemy. An ordinary faith 
will sustain us when providences come through 
good sources, but who can reconcile the apparent 
contradiction of receiving good from the Lord 
through the ministration of evil? When, as we 
remain faithful to God, earthly possessions, honestly 
gained and wholly consecrated, are swept away by 
the elements, or wrested from us unjustly; when 
our character, unsullied by wrong intent or action, 
is tarnished by the suspicions of evil surmisers, or 
blackened by the tongue of slander; when friends 
fondly cherished are estranged without cause ; when 


39 ° 


REDEMPTION. 


our own flesh and blood deceives and betrays us ; 
when those that might comfort us are torn from our 
embrace; and desolate and alone we wander 
through the wide wide world, with not a single 
human heart in which we can confide ; when the 
promises of God grow dim before our eyes, and the 
Bible becomes a .blank; when the heavens are 
brass above us, and the earth iron beneath our feet, 
and our prayers appear to rise no higher than our 
head ; when any or all of these calamities combined 
come upon us, if our faith fail not, yet we cannot but 
be amazed at such unexpected events; and the 
involuntary—Why? will come up : Why, O Lord, 
hast thou dealt with me thus? It avails nothing 
that a part or all of it may be known to be the work of 
the enemy. The question is, Why did God permit 
it ? In our waking hours, and in our night visions, our 
sufferings press upon us, until sleep forsakes our 
eyes and slumber our eyelids, ^nd our soul abhor- 
reth all manner of meat. The troubles of our 
heart are enlarged. The wrongs we have suffered 
are ever before us. We would fain forgive and 
forget them, and we do forgive them again and 
again, but they cease not, day nor night, like 
unlaid ghosts, to haunt and torment us, till in our 
desperation the temptation seems almost irresistible 
to take vengeance in our own hands and commit 
murder. 

But perhaps in some of these severe tests, even 
with the fear of God before us, and the purpose to 
glorify him ; with the tears in our e}^es, and the 


THE LIVING WAY. 


39 1 

pleading on our lips for deliverance ; we are held as 
it were in the grasp of some superior power, and 
like a weary swimmer struggling against a cur¬ 
rent too swift and strong, we relax our efforts, and 
in an unguarded moment are carried downward into 
the gulf and measurably fail. In the bitterness of 
our soul we cry out, Why did not God hear ? Why 
did he not fly to my rescue ? Why did he leave 
me to contend alone? And then the temptation 
comes to curse God and die. But we reject the 
thought. We repent in sackcloth and ashes, 
and cry for mercy : but our prayer seems to be un¬ 
heeded ; and, 

“ Though sometimes we strive as we mourn, 

Our hold of his promise to keep, 

The billows more fiercely return 
And plunge us again in the deep,” 

And, as down in the depths, with loathing and self¬ 
abhorrence we continue to bemoan ourselves, the 
temptation assails us that mercy is clean gone for¬ 
ever, and that the only thing remaining is to relin¬ 
quish all hope and end our earthly career by sui¬ 
cide. 

Or possibly, without having failed, as we stand 
with our face to the foe and maintain our integrity, 
we come to the last and severest trial which a faith¬ 
ful soul is ever called upon to endure —the with¬ 
drawal of God's conscious presence :—the witness 
of the Spirit is taken away and a horror of great 
darkness falls upon us. We drink again of the cup 
which once in the past we tasted, and realize in a 


39 2 


REDEMPTION. 


deeper sense the agony of Christ upon the cross as 
the Father hid his face from him. 

“ From Calvary a cry was heard,— 

A bitter and heart-rending cry ; 

My Saviour ! every mournful word, 

Bespeaks thy soul’s deep agony. 

A horror of great darkness fell 

On thee, thou spotless, holy One ? 

And all the swarming hosts of hell 
Conspire to tempt God’s only Son. 

The scourge, the thorns, the deep disgrace,— 

These thou couldst bear nor once repine ; 

But when Jehovah veiled his face, 

Unutterable pangs were thine.” 

In such an hour nothing can express the language 
of the soul but those thrillingly mournful words of 
Christ—"Eloi, Eloi, lama sabachthani ? My God, 
My God, why hast thou forsaken me ?” 

During these experiences the test comes upon our 
whole being, mental, moral and physical. Every 
faculty of our mind is taxed until reason itself reels 
and totters on its throne. All the virtues and graces 
of our moral nature are involved. Our love, joy, 
peace, long suffering, gentleness, goodness, faith, 
meekness, and temperance, all are put to the proof. 
And as our mind and heart are exercised to their 
utmost tension the strain comes upon our body. 
Every bone, and muscle, and fibre is upon the rack ; 
and although we may have no physical malady we 
struggle as with mortal ailment in the very jaws of 
death. Then comes the culminating tests of faith. 
During all our suffering and agony, with ever in¬ 
creasing malignity, subtlety and power, the hosts of 


THE LIVING WAY. 


393 


hell have surrounded us; but now in rage and fury 
they crowd and press upon us, urging us fiercely 
and vehemently to actual afostacy ; which is not 
blindly and weakly to fail; but with eyes wide open, 
with a perfect consciousness of the whole situation, 
and in full view of all the consequences, to fall from 
our steadfastness; to cast aside every virtue and 
every grace, to relinquish all hope of heaven, to re¬ 
nounce the Christian religion, to defy God, to reject 
Christ, to trample under foot the blood of the cove¬ 
nant as an unholy thing, and seal our eternal doom 
by doing despite to the Spirit of grace. We tremble 
on the brink of fate. Standing as on the verge of 
some dizzy height, we gaze for a moment into the 
yawning abyss beneath, and then, prostrating our¬ 
selves before the Lord, we lay hold upon the horns 
of the altar. Whether we are conscious of any fail¬ 
ure or not we know that God is of purer eyes than 
to behold iniquity, and we pray : O Lord, not ag 
I see myself, but as thou seest me ; if in any respect 
I have failed or come short of thy glory, do thou 
forgive me, for Jesus sake, even as I also forgive 
everyone their trespasses. And, that nothing be 
left undone on our part, we place ourselves without 
reserve anew upon the altar of consecration. Then 
we renew our declaration of faith : first, in God , the 
Father . Though clouds and darkness are round 
about him we believe unwaveringly that justice and 
judgment are the habitation of his throne. We ac¬ 
knowledge his wisdom, justice, goodness and mercy ; 
and say, 


394 


REDEMPTION. 


“ All-Wise Almighty, and All Good, 

In thee I firmly trust ; 

Thy ways, unknown or understood 
Are merciful and just.” 

And we worship him as God over all and blessed 
forevermore. Secondly, we profess faith in Jesus 
Christ , and claim him as our wisdom, righteous¬ 
ness,. sanctification and redemption. Thirdly, we as¬ 
sert our faith in the Holy Ghost, as the blessed and 
all-sufficient power to accomplish in us the whole 
will of God. And, finally, in the name of the Lord 
Jesus Christ , we claim victory over all the -powers 
of earth and sin , and all the powers of darkness: 
over the world, the flesh and the devil; over death, 
hell and the grave. Like our father Abraham we 
stagger not at the promise of God through unbelief, 
but are strong in faith giving glory to God. Sud¬ 
denly the scene changes. All darkness is dispelled, 
the light of the Father’s countenance is lifted upon 
us, our entire being is quickened anew by the 
power of the Holy Ghost, and the hosts of hell are 
vanquished, as Christ lays his right hand upon us, 
saying, "Fear not; I am the first and the last: I am 
he that liveth, and was dead; and, behold, I am 
alive forevermore, Amen; and have the keys of 
hell and of death.” 

This is not the last conflict nor the final victory. 
Before the end, in this or in some other form, again 
and again, the battle may be set in array against 
us ; but our heart knows no fear. We triumph in 
Christ, and rejoice in the knowledge of the living 
way. 


CHAPTER XXIII* 

REDEMPTION-INTERMEDIATE EXPERIENCE, CON¬ 
TINUED-A RETROSPECT* 

After the glory which accompanies every special 
victory has measurably subsided, there follows 
a season of calm reflection, during which the Spirit 
leads us to take a retrospective view of our exper¬ 
ience. With a quickened mind and clear percep¬ 
tion we turn to consider the conflict through which 
we have passed, like a traveller who, as he scales 
some mountain height, stops for a moment to 
breathe in the pure fresh air, and then casts his eye 
backward over the wide extended landscape 
beneath him. At a glance we discover, in the 
light which came with victory, that the great 
design of the Lord in the whole experience was to 
make manifest the measure of our intrinsic grace . 
We say intrinsic because much that passes for 
intrinsic grace is only relative . 

Relative grace is the restraining grace of God 
which, by the direct agency of the Holy Spirit or 
through secondary causes, operates to prevent men 
from the evil into which their natures would lead 
them if left to themselves. It is also that assisting 
grace which enables them to resist evil, and to do 
the good which is partly or entirely contrary to 
their natural inclinations. 


REDEMPTION. 


396 

Public opinion, customs and laws, are great 
restraining powers upon the lives and action of 
men : and still greater restraint is exercised by the 
Church, the word of God and the Holy Spirit. So 
powerful are these influences that many profess and 
believe themselves to be Christians who possess no 
saving grace. 

Intrinsic grace is that grace which has been 
imparted to us and wrought in us by the Holy 
Ghost, in such a way that we become partakers of 
it. It is also the measure of inherent power in a 
good nature to resist evil and to remain good. 

Every true Christian has a measure of intrinsic 
grace. When wholly sanctified the principle of 
evil is entirely expelled and they become possessors 
of a moral nature which is intrinsically good. The 
grace imparted after entire sanctification tends to 
the development of inherent strength. The tests 
therefore which come upon us before we are wholly 
sanctified are designed to make manifest the meas¬ 
ure of intrinsic good or evil in us: those which 
follow after are intended to reveal the measure of 
our inherent moral strength. In these tests, from 
the very nature of the case relative grace must be 
temporarily withdrawn. We must be left to our¬ 
selves as Hezekiah was, when, as it is written, 
"God left him, to try him, that he might know, 
that is, that he might make manifest, all that was 
in his heart.” 2 Chron. 32 131. 

With these truths before us it becomes apparent 
why we were left to ourselves; and why the Lord 


THE LIVING WAY. 


397 


Could not then give any explanation of it. A pre¬ 
vious knowledge of the reason would have stripped 
the test of its essential force. 

Understanding as we now do its true design, and 
having a vivid recollection of all the details of our 
experience, we are prepared to measure ourselves 
by the Scripture standard of a perfect man; by the 
measure of the stature of the fulness of Christ; to 
estimate the degree of inherent power we possess, 
and to determine what progress we are making 
toward final permanency of character. 

What is a perfect man ? What is the measure of 
the stature of the fulness of Christ ? " A perfect 

man,” says Dr. Clarke, Ephesians 4:13, "is one 
thoroughly instructed ; the whole body of the Church 
being fully taught, justified, sanctified, and sealed.” 

Taught: — Neither infallible nor absolute in 
knowledge,—that belongs to God only : but thor¬ 
oughly instructed in all the ways of the Lord con¬ 
cerning salvation; truly enlightened; fully appre¬ 
hending that for which also he is apprehended of 
Christ Jesus. 

Justified: — Absolved, regenerated, accepted; 
approved^of God, and walking in all his ways. 

Sanctified :—Set apart, purified, cleansed from 
all unrighteousness, perfectly holy. 

Sealed: — Confirmed, established and securely 
fixed, in knowledge, in righteousness and true holi¬ 
ness. 

All the virtues and graces of the Spirit we know 
were imparted to us in holiness, and in perfecting 


REDEMPTION. 


39 8 

holiness they have been developed and enlarged } 
but how far have we been effectually sealed ? How 
far confirmed, established, and securely fixed in that 
state ? But why ask that question ? Have we not 
already been sealed ? Did we not receive the seal 
of the Spirit when we came into an experience of 
redemption ? Yes ; in the sense of having received 
a larger measure of the Spirit than upon any pre¬ 
vious occasion; and also in the sense of the earnest 
given at the beginning of an experience as the 
promise and pledge of a final result. Instead there¬ 
fore of erroneously supposing that because we have 
received the seal of the Spirit we are consequently 
perfected, we are to keep steadily in view' the ulti¬ 
mate result ,* which will not be accomplished until 
We receive that final operation of the Spirit by which 
we shall be actually glorified : at which time, and 
not before, if we continue to grow, we shall attain 
to final permanency of character. 

In the mighty conflict that followed the seal of 
the Spirit we met the first great shock, in the onset 
of the powers of darkness, against our entire mental, 
moral, and physical faculties, in their new relation 
to the atonement of Christ. It is therefore oY the 
Utmost importance in the interim of relief and rest 
that we look over the entire battle field ; that we ex¬ 
amine it carefully, and accurately estimate our loss 
or gain. Did we in the midst of our tribulation 
fully maintain our position ? Did we retain unim¬ 
paired all our virtues and graces ? And were we 
in all respects alike strong ? 


THE LIVING WAY, 


399 


I. Did we hold fast our profession ? 

In simplicity of heart as we followed the truth* 
We saw the light of redemption and were glad. 
Step by step we advanced, walking by the same 
rule and minding the same things we had received 
from the beginning ; led by the Spirit, and building 
upon the foundation of the apostles and prophets* 
Jesus Christ himself being the chief corner stone* 
until we entered, as we then fully believed, into the 
third part of salvation by the living way ; and con¬ 
fidently expected, that as a result, if we continued 
to meet all the conditions of the experience, we would 
ultimately triumph over death and enter into the 
glorified state without seeing corruption. But as 
we became encompassed by the clouds and dark¬ 
ness of the Almighty; as we met the derision, per¬ 
secution, and opposition of men; and the devices 
and temptations of the devil; did we hold fast our 
profession without wavering? Did we constantly 
believe it to be the truth of God, and on all proper 
occasions declare it before men, and always per¬ 
sistently assert it in the face of the enemy ? 

If we ever reached the point where we received 
the seal of the Spirit we have found that nothing 
through which we have passed has for a moment 
shaken our faith in the fact or the nature of our 
experience, and that it is as impossible to doubt its 
genuineness as to doubt our own existence. 

Let those who believe they have entered into this 
state pause here and consider carefully. If they 
have under any circumstances doubted the genuine- 


400 


REDEMPTION. 


ness of their experience they have never yet been 
sealed however correctly they may have understood 
and received the doctrine. 

But those who have really been sealed may have 
doubts—not that they did not obtain a true experi¬ 
ence—but whether afterward, during the terrible as¬ 
saults of the enemy, they may not have failed to that 
extent which would make it inconsistent for the Lord 
to fulfil to them the covenant of life : for a failure to 
meet the conditions relating to physical life will re¬ 
sult in death, although it may not be of such a char¬ 
acter as to vitiate our entire experience or forfeit our 
claim to a part in the first resurrection.” If there¬ 
fore we have doubted whether we have fully met 
our part of the covenant we would justly hesitate to 
to claim the experience. Have we had this doubt ? 
and have we consequently failed to maintain our 
profession ? 

2. Did we retain our virtues and graces unim¬ 
paired ? During all the darkness did our faith never 
waver ? In the midst of discouragement did we 
hope on, or did we despair ? In bearing all things, 
believing all things, hoping all things, and endur¬ 
ing all things did our charity never fail ? Did we 
under all circumstances retain our love, joy, peace, 
long suffering, gentleness, goodness, faith, meek¬ 
ness, and temperance ? and did we at all times ex¬ 
hibit in our lives, not only truth and righteousness, 
but loving kindness and tender mercy ? Thus will 
the Holy Spirit search us as we pass from point to 
point in this retrospect, until every virtue and every 


THE LIVING WAY. 


4OI 


grace has been weighed in an even balance and we 
are enabled to determine fairly the measure of our 
intrinsic grace. 

3. Were we in all respects alike strong ? In 
the process of this examination, by comparing these 
virtues and graces together, and recollecting how 
each has borne the test, we can estimate their rela¬ 
tive strength or weakness, and know which require 
more especially to be strengthened and developed 
to produce true symmetry of character. 

As we thus survey the field of conflict after the 
smoke and din of battle, the view of ourselves 
which we obtain gives occasion both for rejoicing 
and for humiliation : Rejoicing that we have not 
been entirely swallowed up, and humiliation be¬ 
cause we yet bear so little of the image of the heav¬ 
enly. In part we do indeed bear it. We rejoice in 
conscious Christ-likeness ; but then —the measure of 
the stature of the fulness of Christ —how much it 
means ! Our Elder Brother—not in his divine but 
his human nature—Behold the measure of his moral 
stature ! How high above and beyond us ! Even 
were we without the least failure, what is the meas¬ 
ure of our love, our compassion, our humility, or 
any other virtue or grace when compared with him ? 
In deep self-abasement we prostrate ourselves be¬ 
fore Him who is "the fairest among ten thousand, 
and the One altogether lovely.” And yet with 
heavenly aspirations after the measure of the stature 
of his fulness we utter the cry of "the holy ones : ” 


402 


REDEMPTION. 


“ Holy Lamb, who thee receive, 

Who in thee begin to live, 

Day and night they cry to thee, 

As thou art, so let us be P 

But who will claim to have passed through this 
conflict without failure? We speak not now of 
wilful transgression, but of slight deviations—a look, 
a gesture, or a single word not fitly spoken. Under 
the blazing light of the Spirit those things which or¬ 
dinarily pass unobserved, appear like animalcula 
in a drop of water under the microscope, magnified 
a thousand fold, and expanded to such proportions 
that we cannot treat them as unimportant, but are 
obliged to confess and forsake them, and seek for¬ 
giveness for them, precisely as we would the 
grosser forms of failure. 

But some may say, Would to God that these slight 
deviations were all we had to mourn. Is it astonish¬ 
ing, when the gates of perdition are opened and all 
the hosts of hell come forth to battle, that some 
should fail ? It is written, "Some of them of un¬ 
derstanding shall fall, to try them, and to purge, 
and to make them white, even to the time of the end." 
Dan. ii : 35. Those who fail in such a conflict fail 
under no ordinary circumstances. Their intention 
has been right, and they have contended long and 
bravely at every step, with their face to the foe, as 
they have been forced back in the fight. They 
have yielded only when apparently overpowered, 
and have gone down under protest. The pressure 
of the enemy has been so great that if apology could 
ever be offered for failure it might be under such 


THE LIVING WAY. 


403 


circumstances. But they offer none. Like the 
Psalmist they say, " I acknowledge my transgres¬ 
sion, and my sin is ever before me.” The accuser 
of the brethren, who has caused their overthrow, 
true to his character, now turns upon them and 
fiercely accuses them before the Lord; but with no 
greater rigor than they accuse themselves. For¬ 
giveness seems to them impossible. Even if God 
could forgive them they cannot forgive themselves. 
Let such stricken, despairing ones remember that 
in this as in every other probationary experience, 
while there is a possibility of failure, there is a pos¬ 
sibility also of recovery . 

Some of those who fall are of a class that to all 
appearances are least likely to be overcome ; and 
their defection is no less a surprise to themselves 
than to others. They are "of them of understand¬ 
ing.” They possess more than ordinary capacity, 
are fully instructed, and know the way. They are 
quick to discern between good and evil, they have 
excellent natural qualities, and are elevated and re¬ 
fined. They are not sinners as other men, but are 
righteous persons. They abhor evil, and delight in 
moral excellence, and compared with the mass of 
mankind are exceptionally free from sins of any 
kind. But their very excellence has proved a 
snare- Unconsciously they have turned from de¬ 
pendence alone upon Christ and his righteouness, 
to reliance upon their own righteousness. The 
apostle Paul, having declared that "touching 
the righteousness which is in the law he was blame- 


REDEMPTION. 


4°4 

less” said, "But what things were gain to me, 
those I counted loss for Christ. Yea doubtless* 
and I count all things but loss for the excellency of 
the knowledge of Christ Jesus my Lord ; for whom 
I have suffered the loss of all things, and do count 
them but refuse, that I may win Christ, and be 
found in him, not having mine own righteousness, 
which is of the law, but that which is through faith 
in Christ, the righteousness which is of God by 
faith.” But their eye is upon their own righteous¬ 
ness ; they highly prize it, they cherish it and 
cling to it. They do not , they cannot count it loss . 
How can they ignore it? Is not this excellence of 
character the very thing to be desired and obtained? 
and have they not obtained it? Do they not possess 
it? and should they not rejoice in it? The 
apostle says, "We are of the circumcision, 
which worship God in the Spirit, and rejoice in 
Christ "Jesus and have no confidence in the jlesh.” 
So did they once ; but their brightness has deceived 
them and lifted them up, and now they rejoice in 
the beauty and excellence of their own character. 
The prophet Ezekiel gives a vivid -description of 
them in his lamentation upon the king of Tyre, 
when he said to him, "Thus saith the Lord God ; 
Thou sealest up the sum, full of wisdom, and per¬ 
fect in beauty. Thou hast been in Eden the garden 
of God; every precious stone was thy covering. 
Thou wast upon the holy mountain of God ; thou 
hast walked up and down in the midst of the stones 
of fire. Thou wast perfect in thy ways from the 


THE LIVING WAY. 


405 


day that thou wast created, till iniquity was found 
in thee. Thine heart was lifted up because of 
thy beauty, thou hast corrupted thy wisdom by 
reason of thy brightness.” This is the real Phari¬ 
see. But as acceptance is only in the Beloved, if 
they remain in their present self-righteousness they 
must be condemned in the judgment, when it would 
be too late to remedy the error. How terrible such 
an awakening! What can be done? How can 
they be convinced of their true state? Even the 
voice of the Spirit is regarded as temptation and 
fails to produce conviction. What then can God 
do but, in mercy, allow them to be stripped of that 
righteousness of which they cannot divest them¬ 
selves. So they are left to themselves, to try them , 
and they fall. Yet it is in mercy. Better to fall 
now, and be restored through the mercy of God in 
Christ Jesus, and to build again upon the only sure 
foundation, than to live and die deceived and be 
condemned at last. 

Recovery from failure is not easier but rather 
more difficult after having attained advanced experi¬ 
ences : for he who sins in the face of greater light 
and grace falls into greater condemnation, and is 
more likely to despair: but the way of recovery is 
in every case the same. 

Genuine repentance , which includes godly sor¬ 
row, confession, renunciation, and restitution ; fol¬ 
lowed by a re-dedication of ourselves to God, and 
true faith, will bring us again into the moral attitude 
where mercy and grace can reach us through the 


REDEMPTION. 


406 

atonement; and step by step we may retrace our 
way back to the enjoyment of all we have lost. 

Even should this retrospect bring no conviction 
of failure it will lead us to realize as never before 
the necessity of hiding away in Christ for protection 
against the fury of the enemy. We will plead the 
prayer of the Psalmist: "Be merciful unto me, O 
God, be merciful unto me : for my soul trusteth in 
thee : yea, in the shadow of thy wings will I make 
my refuge, until these calamities be overpast.” For 
we understand the adversary well enough to know 
that, although he may not yet have succeeded in over¬ 
throwing us, nor in preventing us, if we have fallen, 
from retracing our steps and regaining our experi¬ 
ence, he will speedily rally and renew the conflict. 

Time and space will not allow us to notice all the 
various assaults which may follow. The mention 
of but one more must suffice. 

Satan’s Judgment Day for the saints of God, 
both in an individual and a collective sense, as far as 
the Lord may permit it, will surely take place. He 
has a counterfeit for God’s judgment day as well as 
for every other divine procedure relating to man, 
and to the extent of his power he will bring it to 
pass. 

In harmony with the law of compensation, it fre¬ 
quently occurs in individual cases, that a judgment 
day or day of visitation and revelation from the 
Lord overtakes men in the present life: so the 
devil has his individual judgment days ; not for his 
own whited sepulchres, unless it better serves his 


THE LIVING WAY. 


4°7 

ends, but for those who have escaped his snares; 
in which he brings to light and exposes to the 
world the mistakes and failures and secret sins of 
their past lives; for the purpose of injuring their 
reputation, destroying their influence, and over¬ 
whelming them with discouragement and shame. 
We refer not now to covered sins of a public 
character which require public confession, but to 
those that are properly of a private nature. Satan 
knows our private as well as our public record; 
being himself the instigator of and chief agent in 
accomplishing evil purposes; and having failed to 
retain us in his toils and bind us to evil by the love 
of sin, he will endeavor to overwhelm us by expo¬ 
sure. As far as permitted he will drag our former 
sins into the light, no matter how long past, how sin¬ 
cerely repented of, nor how certainly forgiven. 
He will magnify and falsify them, by distorting the 
facts or by forcing constructions upon them which 
were never intended. Of course it is impossible, 
nor would it accomplish his design, to do this by 
materializing himself and appearing in proper per¬ 
son, but he has at command many able and willing 
human emissaries, through whom, if he cannot work 
by the ordinary means of taking up a reproach 
against their neighbor by evil speaking and tale¬ 
bearing, he can and sometimes does come even by 
visions and revelations. 

But as his ultimate design is not limited to a few 
individual conquests, but takes the wider range of 
opposition to the kingdom of Christ, these exposures 


REDEMPTION. 


408 

and revelations, real or pretended, by truth or lies, 
will as far as possible be multiplied until they become 
so general that even the very elect might almost 
conclude that the real judgment day had come ; 
and for a time he will deceive and blind to such an 
extent as to cause temporary disaster, and shake to 
its center everything which does not contain suffi¬ 
cient intrinsic virtue to defy his power. He will 
succeed far enough to produce in the saints almost 
an entire want of confidence in each other. Is he 
not seeking to bring to pass that special device in 
the present day? Is he not even now dividing 
them and scattering their power? And is not this 
one of the signs of the approaching end? For it is 
written, "And when he shall have accomplished to 
scatter the power of the holy people, all these 
things shall be finished.” Dan. 12 17. 

During the period of this Satanic judgment day 
appears the sublime spectacle of the devil turning 
saint and reproving sin, and in mock defiance of 
God’s judgment day assuming to sit upon the throne 
of righteousness judging the saints in equity. 

Three great dangers are peculiar to this experi¬ 
ence. 

1. The temptation to avoid confession. If that 
which originally might properly have remained 
secret and required confession to God only, or at 
most to those directly concerned, should by any 
means become public, so that we can no longer 
consistently remain silent, duty demands a public 
confession. But to do that under some circum- 


THE LIVING WAY. 


4O9 


stances would to all human appearances so certainly 
bring irretrievable ruin that the temptation to shield 
ourselves by evasion or absolute denial is extremely 
great. The only right course however is to frankly 
acknowledge the truth. 

2. The possibility of making a false confession. 
There may be mental processes or even actual 
events in the experience of sane persons under the 
oppression of the devil which are wholly satanic, 
and are yet brought to bear upon them with such 
subtlety as to appear to have issued from their own 
hearts. While in that confused state of mind or 
afterward through the devices of the enemy they 
may be impelled to confess them as their own 
voluntary thoughts or acts, and thereby make 
what may properly be called the devil's confession . 
To avoid this snare, no confession should be made 
while in a confused state of mind. By remaining 
fully submitted to God, willing to confess whatever 
he may require when his will is made manifest, 
and waiting on the Lord until clearness comes, a 
false confession may be detected and avoided. 

3. The liability to accept the enemy’s verdict 
against ourselves. Satan’s accusations and the 
condemnation of men, though utterly false, have a 
strange power to produce mental depression. How 
much greater that power if in part or altogether the 
truth should be spoken, though in a distorted form, 
and relating to something long since renounced and 
forgiven. The past is likely to become again the 
present, with all its sense of condemnation, and so to 


4io 


REDEMPTION. 


absorb the attention as to crowd out the recollection 
of forgiveness. In such a state the accused stands 
abashed before his accusors, exhibiting every sign 
of present guilt. It requires a wonderful degree of 
grace and wisdom, in so trying an ordeal, to main¬ 
tain a recollected state of mind ; to face all the facts 
in simplichy and truth, and yet retain such a hold 
on God as to lift up our head in the consciousness 
of present innocence. 

Why God should permit the enemy to go to the 
extreme of bringing to light the forgiven past is one 
of the unfathomable mysteries. But as nothing can 
transpire without his permission, it is certain that 
what he permits will as surely work out for his glory 
and the good of those that love him as what he di¬ 
rectly ordains. In an extremity like that it is scarce¬ 
ly possible to avoid learning how to commit our¬ 
selves into the sovereign hand of God . If we have 
already learned it we will find, in acting it out, our 
surest place of rest and safety. Within the limit of 
our own free will we possess the power to act. But 
as we anticipate some great evil, some special trial, 
or some peculiar temptation about to befall us, and 
realize our entire insufficiency to meet it, it is pos¬ 
sible by an act of the will to commit ourselves be¬ 
yond the power of our own will, into the sovereign 
will of God ; and then, if we quietly await the un¬ 
folding of his purpose, we will rejoice to find our¬ 
selves up-borne and carried through to the right re¬ 
sult by a power which we know to be divine. 

The devil’s judgment day is one of his last and 


THE LIVING WAY. 


4 II 


most desperate devices, and he who maintains his 
integrity in the face of such a mockery of justice, 
need have no fear of God’s great day, in which he 
will judge the world in righteousness. 


CHAPTER XXIV. 

Redemption*—intermediate experience, con¬ 
tinued-PERMANENCE OF CHARACTER. 

A part of the experiences in the great fight of 
affliction of which we have spoken are peculiar to 
redemption, but not all. Whether we are passing 
through the living way or not the conflict in some 
form is unavoidable ; for the indications are that the 
time of tribulation, the hour of temptation, which, it 
is prophesied, shall come upon all the world, to try 
them that dwell upon the earth, has come. Many, 
both of the saved and unsaved, are enduring untold 
suffering of body or of mind. But the effects upon 
different individuals are as various as the diversity 
of their characters. Some of the unsaved are by 
these means brought to the Lord. Others grow 
worse and worse as their sufferings increase until 
they become irrecoverably wicked. Nor are the 
effects upon all Christians the same. Some lose 
grace; some sink under trials and die; many 
become stoical; a few—a very few retain all the 
delicacy of their human sensibilities, and with all 
their living faculties awake, press forward to meet 
each coming issue, singing as they pass through 
flood and flame, 


THE LIVING WAY. 


413 


“Though in affliction’s furnace tried. 

Unhurt on snares and death I’ll tread, 

Though sin assail, and hell, thrown wide, 

Pour all its flames upon my head ; 

Like Moses* bush I’ll mount the higher, 

And flourish unconsumed in fire.” 

Yet, in whichever way the various experiences 
of life may be met, whether the trend of our 
character is good or bad, sooner or later the for - 
mative, yields to the fixed state. 

Permanence of character is the inevitable result 
of persistence in any direction. Joseph Cook, in 
one of his Monday lectures in Tremont temple, Bos¬ 
ton, on New Departures in and from Orthodoxy, 
says : w This audience is or ought to be familiar 
with the mighty truths of axiomatic theology, that 
all souls tend to a final permanence of character, 
good or bad, and that, in the very nature of the case 
a final permanence can come but once.” 

This fixed or permanent state, either good or evil, 
is reached much earlier in life than is generally sup¬ 
posed ; and permanence in evil sooner than perma¬ 
nence in good ; for the reason that all the tendencies 
of sin are toward rigidity and fixedness of character. 
The oft repeated lines, 

“ Long as the lamp holds out to burn, 

The vilest sinner may return ; ” 

is true as it relates to the provisions of grace, but 
not as to the probabilities in every instance. All 
may indeed return if they will; but some reach that 
fixed state in sin where they will not return, and 


414 


REDEMPTION. 


where their doom is as certainly sealed as though 
they were already in perdition. 

Many Christians also come to a fixed state long 
before they have reached that degree of moral 
expansion which it is possible to attain. It is God’s 
design that we should retain all the faculties and 
sensibilities of our redeemed human nature and live 
and grow in every grace until we are fully developed 
and perfectly symmetrical; and that we should 
then be so confirmed and established as to be eter¬ 
nally fixed in that blessed estate. But this like all 
other of God’s conditional designs can only be fully 
accomplished by our continued co-operation. Life 
is essential to growth. Grace is the element in 
which we grow. And the fires of affliction, perse¬ 
cution, and tribulation are the means by which we 
are tried. If from any cause we allow our sensibilties 
to become deadened we cease to grow; and unless 
we can be quickened again into newness of life we 
will become permanently fixed in that state however 
undeveloped or unsymmetrical in character. How 
many such dwarfed and lifeless ones we see. The 
nominal Christian church is full of religious fossils. 
Formalism is the shell of religion out of which the 
living soul has fled. And Stoicism is the last stage 
in the process of fossilization. Yet some erroneous¬ 
ly suppose that the only way to endure success¬ 
fully is to have our sensibilities so benumbed that 
we cease to feel, and consequently cease to suffer. 
Insensibility is closely akin to death. Stoicism is 
not Christianity. It is one of the many false beliefs 


THE LIVING WAY. 


415 

which, when accepted, saps the vitality of true reli¬ 
gion. Christianity is the religion of life, in all its 
forms, in every power of our being. If we possess 
this life, and in every experience, however unusual 
or extreme, obediently walk in the light of the Lord, 
instead of ceasing to grow and becoming fixed in a 
formal, stoical, or defective state, the all-sufficient 
grace will be given ; and while retaining all the deli¬ 
cacy and tenderness of a refined and exalted nature, 
so that we fully realize the bearings of every expe¬ 
rience through which we pass, we will be enabled 
to triumph over everything that opposes our pro¬ 
gress, and will continue to expand until we attain 
to the completeness of all our virtues and graces, 
and reach the perfect symmetry of a true Christian 
character. 

When all the gifts and graces and faculties of our 
moral nature have been fully developed and har¬ 
monized, so that completeness and symmetry take 
place, the point of finite perfection is attained where 
the work of confirmation will produce permanence 
of character. That fixed state however in which 
we are impeccable, that is, exempt from the possi- 
bilily of sinning, does not take place in the interme¬ 
diate experience of redemption ; nor in any experi¬ 
ence short of the glorified state. Nor do we sooner 
reach infallibility, if indeed we ever reach it; for, in 
the absolute sense, infallibility is an attribute of 
Deity only. But while we will not in this experi¬ 
ence attain to that degree of permanence where it 
would be impossible to fall from grace, we may so 


REDEMPTION. 


416 

approximate to it that to fall would be improbable. 
Completeness and permanence may, in many re¬ 
spects, be realized in the present, probationary state. 
We may reach the full assurance of faith and hope, 
and the unchanging condition of love. We may 
attain to the complete and harmonious development 
of joy and peace ; of virtue and temperance ; of hu¬ 
mility, meekness, gentleness, long-suffering, good¬ 
ness, patience, godliness,, brotherly kindness, and 
charity ; and may be so confirmed in them that they 
will be invariably exhibited in our life, in all their 
combined beauty and excellence. 

" The full assurance of faith” says Mr. Wesley, 
" is the highest degree of Divine evidence that God 
is reconciled to me in the Son of his love. This as¬ 
surance is not an opinion, not a bare construction 
of Scripture, but is given immediately by the power 
of the Holy Ghost.’' That which above everything 
else gives us rest and satisfaction, and is the essen¬ 
tial foundation of every other unchangeable experi¬ 
ence, is the perfect assurance of our acceptance with 
God. To know that our name is written in heaven 
is infinitely better than to know that the devils are 
subject unto us. To have the gift of faith, so that 
we could remove mountains, would avail us nothing 
without the assurance of personal acceptance. It 
is that which gives us confidence and strength in 
the severest trials, and enables us in the darkest 
dispensations of providence to trust without waver¬ 
ing. Aspiring after it the Christian prays as he 
sings, 


THE LIVING WAY. 




**0 for a faith that will not shrink 
Though press’d by every foe, 

That will not tremble on the brink 
Of any earthly woe. 

A faith that shines more bright and clear 
When tempests rage without; 

That when in danger knows no fear, 

In darkness feels no doubt.” . 

In justification the Spirit bears witness with our 
spirit that we are the children of God ; yet it is not 
always alike clear ; but is given or measurably with¬ 
held as we walk more or less closely with God. 
In sanctification we have a clearer and more abiding 
witness, because of that more perfect state on our 
part. In the various trials through which we pass 
as we advance, there may be exceptional instances of 
a temporary suspension of this testimony, for the 
trial of our faith ; but after we have been tried and 
proven we may reach the place where, in the 
undimmed light of full assurance, we walk with 
God : where the promise is sealed to us by the 
power of the Holy Ghost; "Thy sun shall no more 
go down ; neither shall thy noon withdraw itself; 
for the Lord shall be thine everlasting light, and 
the days of thy mourning shall be ended.” 

The full assurance of hofe. The Apostle, in 
Hebrews, sixth chapter and eleventh verse, writes 
thus: "And we desire that every one of you do 
show the same diligence to the full assurance of 
hope unto the end.” Dr. Clarke, in commenting 
upon this passage gives the following quotation 
27 from Mr. Wesley : 


418 


REDEMPTION. 


" The full assurance of faith , relates to present 
pardon; the full assurance of hope, to future 
glory : the former is the highest degree of Divine 
evidence that God is reconciled to me in the Son 
of his love ; the latter is the same degree of Divine 
evidence , wrought in the soul by the same immedi¬ 
ate inspiration of the Holy Ghost, of persevering 
grace, and of eternal glory. So much as faith 
every moment beholds with open face , so much, 
and no more, does hope see to all eternity. But 
this assurance of faith and hope is not an opinion , 
not a bare construction of Scripture, but is given 
immediately by the power of the Holy Ghost, and 
what none can have for another, but for himself 
only.” 

He then says: f 'We must not misapprehend 
these excellent sayings of this eminent man. 

1. The person who has this full assurance of 
hope is he who not only knows and feels that his 
sins are forgiven through Christ Jesus, but also 
that his heart is purified from all unrighteousness , 
that the whole body of sin and death is destroyed, 
and that he is fully made partaker of the Divine 
nature. As without holiness, complete, entire holi¬ 
ness, no man can see God ; so, without this, none 
can scripturally or rationally hope for eternal glory ; 
it being a contradiction to profess to have the full 
assurance of hope to enjoy a state and place for 
which the soul is conscious it is not prepared. 

2. All that is said here must be understood as 
still implying the absolute necessity of continuing-in 


THE LIVING WAY. 


419 


the same degree of grace from which this full assur¬ 
ance of hope is derived. This full assurance there¬ 
fore, does not imply that the man will absolutely 
'persevere to the end, but that, if he do persevere in 
this same grace, he shall infallibly have an eternal 
glory. There is no unconditional perseverance in 
the Scripture, nor can there be such in a state of 
probation.” 

Dr. Clarke’s comment expresses negatively what 
the full assurance of hope is not, and properly 
guards against the presumption of entertaining a 
hope which must be false unless based upon the 
foundation mentioned ; but it appears to neutralize 
Mr. Wesley’s exposition without furnishing an ade¬ 
quate substitute for it. Hope , as it relates to ulti¬ 
mate salvation is the desire and expectation of eter¬ 
nal glory; based upon an evangelical faith which 
apprehends that we are heirs of God, and joint heirs 
with Jesus Christ. Assurance , according to Mr. 
Webster, is firm persuasion, full confidence and 
trust, freedom from doubt, certain expectation, the 
utmost certainty. What then must the full assur¬ 
ance of hope be ? Certainly nothing less than the 
strong confirmation of a good hope, based upon a 
true scriptural foundation, wrought in us by the 
Holy Spirit: placing the helmet of salvation so 
firmly upon our head that it cannot be displaced by 
all the powers of earth or hell: having unchangeably 
fixed in our mind the persuasion that the thing we 
so earnestly desire and so confidently expect, we 
shall through grace most assuredly obtain. 


420 


REDEMPTION. 


Unchanging love , is that constanc}' of love to God 
which knows no intervals, and suffers no diminution 
in the greatest adversity or the most mysterious 
providence; and that flows in unabated measure to¬ 
ward all mankind according to their respective 
claims, without regard to their personal attitude to¬ 
ward us : a love to father and mother, brothers and 
sisters, husband or wife, children or friends, al¬ 
ways up to the completeness of a true human love, 
yet so subordinated to our love to God as never to 
partake of idolatry : a love to the elect of God as 
tenacious during the manifestation of their weakness 
and failures, and unloveliness of character, as when 
they are under the glow of blessing : a love for the 
souls of those that have forsaken us as warm as 
when they loved us : a love for our enemies as full 
of compassion while they rage against us as though 
their enmity had ceased : a love always perfect and 
always abiding; the charity that never faileth. 

Instead of dwelling at length upon each of the 
virtues and graces enumerated, it will probably be 
sufficient to group together a few of the many scrip¬ 
ture passages which show both the fulness in which 
they may be realized and the permanence of char¬ 
acter that may be attained. It is written : w Now the 
God of hope Jill you with all joy and Jeace in be¬ 
lieving, that ye may abound in hoj>e , through the 
power of the Holy Ghost. And I myself also am 
persuaded of you my brethren, that ye also are full 
of goodness, filled with all knowledge , able also to 
admonish one another. We also cease not to pray 


THE LIVING WAY. 


421 


lor you, and to desire that ye might be filled with 
the knowledge of his will in all wisdom and spirit¬ 
ual understanding; that ye might walk worthy of 
the Lord unto all pleasing, being fruitful in every 
good work, and increasing in the knowledge of God ; 
strengthened with all might, according to his glori¬ 
ous power, unto all patience and long-suffering 
with joyfulness. Be clothed with humility: With 
all lowliness and meekness with long-sujfering: 
Showing all meekness unto all men : Temperate in 
all things. In patience possess ye your souls. Let 
patience have her perfect work, that ye may be 
perfect and entire wanting nothing. And above 
all these things put on charity, which is the bond of 
perfectness.” 

Not only is it thus written with regard to the pro¬ 
duction and development in us of all the virtues and 
graces essential to the formation of a perfect Chris¬ 
tian character, but with reference to confirming, es¬ 
tablishing, and sealing us in that condition it is also 
written: "As ye have therefore received Christ 
Jesus the Lord, so walk ye in him ; rooted and built 
up in him, and established in the faith, as ye have 
been taught, abounding therein with thanksgiving. 
Be ye steadfast, immovable, always abounding in 
the work of the Lord. Give diligence to make your 
calling and election sure: for if ye do these things 
ye shall never fall. And the peace of God which 
passeth all understanding shall keep your hearts 
and minds through Christ Jesus. The Lord is 
faithful, who shall stablish you, and keep you from 


422 


REDEMPTION. 


evil. And God is able to make all grace abound 
toward you; that ye, always having all sufficiency 
in all things ,may abound to every good work. The 
God of all grace, who hath called us unto his eter¬ 
nal glory by Christ Jesus, after that ye have suffered 
awhile, make you perfect, stablish, strengthen, 
settle you. Strengthened with all might . Kept 
by the power of God through faith unto salvation. 
Sealed unto the day of redemption. Now unto him 
that is able to keep you from falling, and to present 
you faultless before the presence of his glory with 
exceeding joy, to the only wise God our Saviour, 
be glory and majesty, dominion and power, both 
now and ever. Amen.” 

Although there is no intimation from the foregoing 
passages that ultimate salvation is reached in the 
probationary state, nor that there is a fixed condition 
attained independent of sustaining grace and our 
continued voluntary obedience, in connection with 
the active co-operation of every power of our being, 
it is at the same time clearly evident that perma¬ 
nence of character is an experience contemplated 
and provided for, and that all who continue to press 
forward in the right direction may attain to it in the 
present life, whether ultimately translated or resur¬ 
rected. 


CHAPTER XXV. 

REDEMPTION-INTERMEDIATE EXPERIENCE, CON¬ 
TINUED-PARTIAL TRANSFORMATION. 

In treating of the doctrine of redemption, and of 
the seal of the Spirit, we have spoken in general 
terms of the partial transformation of the substance 
of spirit, soul, and body, which may be realized in 
the intermediate experience of redemption ; but as 
there are various other operations of the Spirit which 
may occur in this as well as in any former period 
of our experience, it is important that the distinctions 
between them be well understood in order to avoid 
confusion and misapprehension, and to keep in the 
pathway of a true experience. The importation of 
grace , the distribution of gifts, quickening , heal¬ 
ing, and transformation , all differ from each other. 
Let us consider, 

i. The distinction between the impartation of 
gifts and grace. 

The nature and extent of the Spirit’s operation de¬ 
pend partiy upon our attitude toward God, and partly 
upon his will concerning us: that is, they corres¬ 
pond with the state of preparation on our part; our 
apprehension, consecration, obedience, and faith ; 
and the purposes of God in our existence. What¬ 
ever relates to the grace that bringeth salvation may 
be realized alike by all who will meet the conditions 


REDEMPTION. 


424 

upon which it is promised ; but the manner in which 
it shall be accomplished, the circumstances of our 
lives, the gifts of the Spirit, our health, and the du¬ 
ration of our earthly existence, are not ordained up¬ 
on the same condition, but are reserved entirely to 
the divine disposal according to God’s sovereign 
will in each case, so that to assume the attitude to¬ 
ward him which will bring grace will not insure the 
fulfilment of our desires in other respects. They 
may sometimes be granted, but are often overruled, 
for our higher good, and for God’s glory. As far 
as the exercise of divine power was concerned the 
man who was born blind might have had his eyes 
opened in infancy ; and the woman who had the 
issue of blood twelve years might have been healed 
before she had applied to a single physician ; but 
how then would God have been glorified ? 

The glory of God is most intimately connected 
with the history of every chosen vessel; and this 
should never be overlooked in considering what 
will or will not be accomplished in us, or at what 
time or in what manner it may be accomplished. 
Those who would bend everything into harmony 
with some cherished theory may claim that to have 
and to hold a true experience of redemption involves 
a faith that will deliver us at once from all the ail¬ 
ments and infirmities of the flesh : but if God, for 
his glory, to display to the world and to the devil 
the triumphs of faith, should allow infirmities and 
diseases to remain upon some even to the last, 
with which their faith for redemption should 


THE LIVING WAV. 


4 2 5 


stmggle and over which it should finally prevail, 
would not that be a greater triumph than if immedi¬ 
ate deliverance had been granted ? Knowing also 
the goodness of God, it will not be questioned that, if 
we are in a state of cheerful acquiescence to his will, 
whatever is for the glory of God will eventually re¬ 
sult in our highest good, however great the tempo¬ 
rary harm or loss. 

“ Good when he gives—supremely good, 

Nor less when he denies : 

E’en crosses, from his sovereign hand, 

Are blessings in disguise.” 

An experience of redemption does not therefore 
necessarily involve the possession of extraordinary 
gifts, nor the power to control events. 

2 . The distinction between quickening and heal¬ 
ing. 

The quickening of the Spirit belongs to the 
department of grace ; healing to that of gifts. The 
Holy Ghost is a quickening power; and the bless¬ 
ings which he imparts always produce quickening 
in some part of our being. It is written: "If the 
Spirit of him that raised up Jesus from the dead 
dwell in you, he that raised up Christ from the dead 
shall also quicken your mortal bodies by his Spirit 
that dwelleth in you.” Rom. 8: //. This quick¬ 
ening is graciously imparted for the purpose of as¬ 
sisting us in the performance of duties that may de¬ 
volve upon us, which could not be discharged if the 
weight of our infirmities or ailments pressed too 
heavily : and so complete sometimes is the sense of 


REDEMPTION. 


4 26 

relief that it is often mistaken for healing. But it is 
only temporary. When the requirements of duty 
are past we will find our disabilities still upon us, 
and will realize the need of being quickened again 
and again to obtain relief. 

Healing, either in the natural way, or through 
the direct operation of the Spirit, is the process by 
which a cure is effected. To be healed is to be re¬ 
stored to soundness. When that takes place there 
is no relapse as there is after quickening. Other 
diseases or the same disease may afterward be con¬ 
tracted, but in genuine instances of healing the par¬ 
ticular disease or disability from which we suffered 
is effectually removed. 

Persons who find themselves constantly relapsing 
into their old complaints may rest assured that they 
have not been healed, but quickened only; if in¬ 
deed they have even been quickened : for some who 
make the mistake of supposing that healing may be 
received upon the same conditions as salvation are 
the subjects of what the opponents of "Faith Cure” 
properly call "Mind healing :’’which is, sometimes 
real , but more frequently imaginary benefit, received 
through the strong mental impressions of the indi¬ 
vidual acting upon himself, or produced by the 
operation of one mind upon another. 

3. The distinction between healing and trans¬ 
formation. 

Healing relates to the restoration of the mortal 
body from a state of sickness or disability^ of any kind, 
to a natural, healthy condition : but when completely 


THE LIVING WAY. 427 

restored it is still mortal and liable as before to dis¬ 
ease and death. 

Transformation , as it relates to our spiritual 
being, is not a change of the soul and spirit into a 
divine substance, as the Mystics believe, for it has 
been shown that man, as distingushed from God, 
was originally created and shall forever remain a 
separate and distinct entity: nor is it a change 
from mortality to immortality; for it has also been 
proven that the soul whether saved or unsaved never 
ceases to exist: but it is a change from a lower to a 
higher quality, and a more glorious condition, of 
their substance. As it relates to our physical 
being, it is the change of the mortal body from the 
gross material substance of which it is composed, 
to a highly refined, purified, and spiritualized con¬ 
dition of the same substance; so that it is no longer 
effected by the elements, nor subject, as before, to 
alteration or corruption ; but is immortal. 

It will doubtless be understood that, in the defini¬ 
tion just given, we are speaking of complete or 
absolute transformation, which includes the perfec¬ 
tion and harmonious adjustment of every attribute 
and faculty, and the combined harmony of the 
whole being; that final, crowning act in the work 
of redemption which ends all that is earthly, and 
brings the transition from the mortal to the glorified 
state. 

Partial transformation is the co7nparative change 
in the substance of our being, produced by the 
operation of the Spirit, which is realized from time 


REDEMPTION. 


4'28 

to time during the intermediate experience of re¬ 
demption, similar to that which produces complete 
transformation; but differing from it in the degree 
of power manifested. 

It is this work of the Spirit more particularly 
which we wish by these definitions to distinguish 
from the others mentioned. 

What God’s purpose is in any particular opera¬ 
tion of the Spirit cannot be determined by the sen¬ 
sation of it, nor by the manifestations which may 
accompany it; for the physical sensation of bless¬ 
ing is nearly the same in every instance, and de¬ 
monstrations differ so widely that they cannot be 
taken as a guide under any circumstances. The 
intention of blessing in any given case may be 
determined in three ways : by our attitude toward 
God ; by the conscious revelation of the Spirit; 
and by the actual results accomplished. 

First. By our attitude toward God. Blessing 
never comes upon us by chance, nor contrary to 
that which our faith is prepared to apprehend. It 
would, for instance, be inconsistent for the Lord 
to heal us when our faith apprehends quickening 
only, or to produce transformation when we are 
prepared only for healing. We may conclude then 
that the thing contained in any special blessing is 
the particular thing we have been seeking after, 
and for which we are prepared. 

Secondly. We may know certainly by the con¬ 
scious revelation of the Spirit. The Holy Spirit is 
not a sensation merely, but a personality, whose 


THE LIVING WAY. 


429 


office it is not only to bless, but to reveal, so 
that it will be clear to the humblest capacity, the 
nature of the blessing imparted. 

Thirdly. By the actual results accomplished. 
Results are self-evident. Grace makes its posses¬ 
sor equal to the occasion which requires it. Gifts 
impart power to perform exactly the things which 
they signify. Quickening affords temporary relief. 
Healing works an effectual cure. And Transforma¬ 
tion changes the substance of our being. 

Hence, by carefully observing these indications 
when seeking some definite blessing we need not 
be left to conjecture as to the nature of the imparta- 
tion. If, for instance, we are seeking to be healed and 
are prepared to receive it, we may confidently ex¬ 
pect that the blessing which comes upon us is in¬ 
tended to bring that particular result and not some¬ 
thing entirely different. So when we are in the at¬ 
titude to receive transforming power, and the Spirit’s 
operation is realized, we may not regard it as grace 
or quickening or healing, but as transformation . 
If we ask bread will God give us a stone? If we 
ask a fish will he give us a serpent? 

Having attained to that degree of perfection and 
permanence of character of which we have spoken 5 
as we dwell in the exalted heights of abiding 
victory, and of uninterrupted communion with God, 
apprehending that for which also we are appre¬ 
hended of Christ Jesus, we are in the attitude 
where transforming power may be realized. Yet 
to reach that point gives no assurance of immediate 


430 


REDEMPTION. 


translation. We may still have years of mortal 
life before us, subject to all the conditions of proba¬ 
tion. Enoch probably reached that point in his ex¬ 
perience during the first sixty-five years of his life, 
and thenceforward, for three hundred years, walked 
with God. As we thus, like Enoch, walk with 
God, we may expect from time to time as the bles¬ 
sing of the Lord comes upon us, to receive partial 
transformation; even sufficient sometimes to pro¬ 
duce transfiguration. But as the ineffable glory 
which invested the person of Christ ceased to be 
visible as he came‘down from the mountain, so the 
intense illumination which is manifest during special 
blessing will pass away as that subsides and we will 
resume our ordinary appearance. Yet under ordi¬ 
nary circumstances we will retain the visible evi¬ 
dence of the Spirit’s seal-—the mark in our fore¬ 
head :—a countenance serene and pure, beaming 
with the radiance of a heavenly light. 

The outward evidence of this process may be 
greater or less at different periods, in proportion to 
the measure of power and glory realized ; but each 
additional touch of transformation will more fully 
quicken and bring into action every attribute and 
faculty, and produce a better adjustment and a more 
complete harmony of ever part of our nature ; mak¬ 
ing us at the same time more practical and useful 
as we Continue to rise in the scale of being, and 
yet causing us with thrilling consciousness to realize 
that every following wave of glory, like each suc¬ 
ceeding billow in the flow of the mighty ocean tide, 


THE LIVING WAY. 




Wafts tis swiftly onward toward that solemn and 
eventful moment, when, in the twinkling of an eye, 
this mortal shall be clothed upon with immortality* 


CHAPTER XXVI. 

the Experience of redemption, continued— 

«* 

ULTIMATE REDEMPTION-TRANSLATION. 

Ultimate redemption, in its comprehensive 
sense, and ultimate salvation are one. The term is 
here used in its special signification to designate the 
living way into it from that of death and resurrection. 
As an experience it comprehends everything con¬ 
tained in the glorified state and place. 

The Scriptures reveal all that mortals in general 
may know of the heavenly world. A few have 
been privileged, during their earthly career, by 
visions and revelations, or by a temporary suspen¬ 
sion of natural life, to pass beyond, and gaze for a 
moment upon its glories and realize its delights. 
But if language could describe all that the realm of 
heaven contains it would not be lawful to utter it. 
Even if it could be appreciated such knowledge 
would wholly unfit us for earthly pursuits : so in 
wisdom and goodness the veil intervenes. Nor is it 
within the limit of human power to draw the veil 
aside and display to mortal eyes the beauties of that 
glorious place, or make known the blessedness of 
that exalted state. All that remains to us is to speak 
of the entrance ways into it. 

The Bible mentio'ns two ways of exit from mor¬ 
tality, two ways of entrance into life eternal: 


THE LIVING WAY. 


433 


~~death and resurrection, and translation : And 
each of these is subdivided as to time and man¬ 
ner ; thereby making four distinctions. Resurrec¬ 
tions may occur either before or after corruption has 
taken place; and translations, either individually or 
collectively. The first of these modes of exit is 
under the curse; the other three have the curse re¬ 
moved, and are parts of * the living way.” Follow¬ 
ing the order of their presentation let us consider, 

i. Death and resurrection from corruption. Res¬ 
urrection is the universal heritage of all that die. 
For it is written, * There shall be a resurrection both 
of the just and of the unjust.” But it is also written, 
Blessed and holy is he that hath part in the first 
resurrection. On him the second death hath no 
power.” The righteous shall awake to everlasting 
life ; but the wicked to shame and everlasting con¬ 
tempt. The latter shall be resurrected to physical 
life, and unending existence; but the righteous shall 
not only be resurrected but transformed. Between 
these two resurrections there is a distinction also ot 
time. We read in Revelation concerning those that 
have part in the first resurrection, that ’'they lived 
and reigned with Christ a thousand years. But the 
rest of the dead lived not again until the thousand 
years were finished.” 

The resurrection from the dead is the final work 
required to bring n the saints who die of Christ pos¬ 
sessed” into the fulness of their inheritance. None 
of those who sleep in him have yet been crowned ; nor 
28 will they be until they are resurrected, at the time 


434 


REDEMPTION. 


of his appearing. It was to obtain a part in this 
resurrection that the apostle Paul so earnestly as¬ 
pired. He counted all things loss that he might at¬ 
tain unto the righteousness which would fully pre¬ 
pare him for it. As he expressed it, "That I may 
know him and the power, of his resurrection, and 
the fellowship of his sufferings, being made con¬ 
formable unto his death. If by any means I might 
attain unto the resurrection of the dead. Phil. 3:10, 
11. In commenting upon the passage in the nth 
verse— The resurrection of the dead , Dr. Clarke 
says : "That is, the resurrection of those who hav¬ 
ing died in the Lord, rise to glory and honor; and 
hence St. Paul uses a peculiar word which occurs 
nowhere else in the New Testament— z^avaaram-. 
And Dr. Cumming in his Apocalyptic Sketches* 
First Series, p. 447, writes as follows : "There is no 
doubt all will be raised at the last, or attain a resur¬ 
rection : in this sense no man need wish to attain the 
resurrection of the dead, because it is a matter of cer¬ 
tainty that all will attain it: the apostle, therefore, 
evidently had before his mind the first resurrection, 
and the peculiar phraseology he employs on this oc¬ 
casion proves it to be so—" if by any means I might 
attain (ttjv zZavaaracw tou pzKpov) the resurrection fro7n 
among the dead. ScholzV reading is still more 
marked, rrjv e^avaaraaiv ttjv z/cve/cp&p, the resurrection , the 
one from among the dead.” 

It is this first resurrection, the resurrection of the 
just from among the rest of the dead , unto which 
the saints are earnestly exhorted to aspire, by using 


THE LIVING WAY. 


435 


every possible means, that they may be fitted for 
such a glorious result. This is the resurrection from 
corruption which takes place, in the collective sense, 
at the second coming of Christ, when this corrupt¬ 
ible shall put on incorruption. Distinguished from 
that are the three other modes; which belong to an 
experience of redemption. 

2. Death and resurrection without seeing cor¬ 
ruption. Christ and the two witnesses recorded in 
Revelation are instances of this class. The two wit¬ 
nesses were restored to life after having been dead 
only three days and a half. As the body does not 
return to corruption until four days, it is evident that 
they were resurrected before corruption had taken 
place. It is written : "And after three days and a 
half the Spirit of life from God entered into them, 
and they stood upon their feet; and great fear fell 
upon them which saw them. And they heard a 
great voice from heaven saying unto them, Come 
up hither. And they ascended up to heaven in a 
cloud ; and their enemies beheld them.” 

Jesus Christ, in his twofold, representative and 
personal character, is a type both of resurrection 
and redemption. In his representative character, 
standing in the place of the transgressor, and also 
as a sacrifice, that he might make an atonement for 
sin, it was necessary that he should suffer death. 
" For he by the grace of God tasted death for every 
man. He suffered the just for the unjust that he 
might bring us to God. He was delivered for our 
offences and raised again for our justification.” So 


REDEMPTION. 


436 

that in his passage through the grave he became a 
partaker of the experience of death and resurrection. 
In his personal character, not only as having power 
over death because he was the Christ of God, but as 
Jesus of Nazareth, having faith for victory over it, 
he is a type also of redemption. 

First, He is a type of redemption in that he was 
raised from the dead without seeing corruption. It 
is written; " He whom God raised up saw no cor¬ 
ruption.” And again it is written : "Thou wilt not 
leave my soul in hell, neither will thou suffer thine 
Holy One to see corruption. Thou hast made 
known to me the ways 0/life ; thou shalt make me 
full of joy with thy countenance.” When the Jews 
asked of him a sign, he said ; " Destroy this temple 
and in three days I will raise it again. My life no 
man taketh from me, but I lay it down of myself. I 
have power to lay it down, and I have power to take 
it again. This commandment have I received of 
my Father.” In this respect therefore he became 
partaker of an experience of redemption ; not in the 
sense of having required or received the benefit of 
his own atonement, but in having risen from the 
dead without seeing corruption. 

Secondly, Christ is a type of redemption partic¬ 
ularly in the fact that, instead of being raised from 
corruption to incorruption, he was changed from 
the mortal to the immortal state. All resurrections 
prior to that of Jesus Christ were merely restora- 
. tions of those who were resurrected to their previous 
mortal state, leaving them liable again to die ; but 


THE LIVING WAY. 


437 


in Christ’s resurrection, he, not having seen cor¬ 
ruption, was changed from the mortal to the glori¬ 
fied or immortal state, in which "to die again” is 
impossible. It is in this sense that he is the first 
born from the dead. Having risen without seeing 
corruption, and being the first who came from the 
dead immortal, Christ is, in fact, "the -first born ” 
from the dead. And herein also we see his pre¬ 
eminence, not only with reference to those who 
shall be resurrected, but those that shall be trans¬ 
lated : "For to this end Christ both died, and rose, 
and revived, that he might be Lord both of the dead 
and living. And he is the head of the body, the 
church : who is the beginning, the first born from 
the dead ; that in all things he might have the pre¬ 
eminence.” 

This is one of the ways in which the redeemed 
may pass through. Prophecy foretells that toward 
the close of the last dispensation the spirit of perse¬ 
cution will revive the days of martyrdom, and that 
many will suffer death for the truth’s sake. What 
class of truth will be more likely to stir up the rage 
of wicked men and devils than personal testimony 
on the subject of redemption ? Will it not be re¬ 
garded as such rank fanaticism even by many who 
profess godliness that he that killeth you will think 
he doeth God service ? They will argue plausibly 
that the true way to put such an experience to the 
proof is by attempting to take the lives of those who 
profess it, and that to succeed in the attempt will 
furnish conclusive evidence against it. Then will 


43 » 


REDEMPTION. 


their enemies rejoice over them as they did over the 
two witnesses; and Satan will contend mightily to 
prevent their resurrection, knowing full well that in 
proportion as this truth prevails his sceptre will be 
wrested from him. It will indeed bring the test upon 
their experience, but if it reaches the completeness 
of the Bible standard, the Spirit of life from God 
shall come upon them before they return to corrup¬ 
tion, and they will rise again, to a martyr’s crown 
and a glorious immortality. 

3. Individual translations. Many able writers 
on the second advent hold that Christ’s second com¬ 
ing will be twofold : first, invisible —as a thief in 
the night; and secondly, visible —as the lightning 
which cometh out of the east, and shineth even unto 
the west. That his invisible coming will cover an 
indefinite period of time, called "the days of the 
Son of man,” during which many prophecies con¬ 
cerning the last days shall be fulfilled ; and that dur¬ 
ing that time individual translation shall take place- 
Christ in speaking to his disciples of these things 
said; "Then shall two be in the field; the one shall 
be taken and the other left. Two women shall be 
grinding at the mill; the one shall be taken and 
the other left.” Shimeall, in his valuable work on 
Christ’s Second Coming, page 304, refers these pas¬ 
sages to individual translations. He says: "The 
coming of Christ in the first instance shall be, not 
ofenly or visibly to all the world, but as it were 
secretly like ' a thief in the night,’ to steal away his 
waiting and watching saints, when Two shall be in 


THE LIVING WAY. 


439 


one bed ; the one shall be taken and the other left. 
Two women shall be grinding together; the one 
shall be taken and the other left. Two men shall 
be in the field; the one shall be taken and the other 
left.’” 

It is not probable that these individual translations 
will be occasions of any public display. Some of 
the redeemed as they watch and wait while they 
labor and endure, may anticipate their departure; 
and if they have any earthly friends who cleave to 
them as closely as Elisha did to Elijah, when the 
chariot of fire, that shall bear them away, with whirl¬ 
wind speed sweeps through the heavens, they may 
see them ascend : Of others it may be said, as it 
was of Enoch, rf And he was not; for God took him.” 

4. The translation of the redeemed at Christ’s 
second coming. The translation of the saints that 
are alive and remain unto the coming of the Lord 
is the final glorious act of grace and power con¬ 
nected with mortality, which immediately follows 
the resurrection of the just, and ushers in the grand 
millennial reign of Christ. It is written, " Behold, 

I show you a mystery; We shall not all sleep, but 
we shall all be changed.” The mystery here 
spoken of is none other than the mystery of redemp¬ 
tion, which although contained in the Scriptures and 
understood by the inspired apostle was not at that time 
unfolded to the church of God ; but in these days is 
being made manifest, and shall continue to be un¬ 
folded as the time draws near. The angel in speak¬ 
ing to Daniel concerning the meaning ot those things 


440 


REDEMPTION. 


which it was prophesied should afterward occur, 
said; "For the words are closed up and sealed till 
the time of the end:” that is, contained like hid 
treasure in the letter of the prophecy until the period 
when the unfolding of its meaning should indicate 
the near approach of its fulfilment. Salvation itself, 
as to its extent, remained a mystery until the begin¬ 
ning of the Gospel dispensation. It was contained 
in the Old Testament writings but was not unfolded. 
The apostle in the sixteenth chapter of Romans 
speaks of it as " the mystery which was kept secret 
since the world began, but now is made manifest, 
and by the scriptures of the prophets, according to 
the commandment of the everlasting God, made 
known to all nations for the obedience of faith.” So 
with redemption. The truth concerning it was con¬ 
tained in the written word when Paul announced the 
mystery ; but not revealed to that age. Yet it is al¬ 
together a mistake to suppose that an event so great 
and glorious as the collective translation of all the 
saints on earth at a given time should occur without 
any previous apprehension of it or preparation for it 
on their part. As though in the most exalted posi¬ 
tion to which the church on earth can attain they 
will abide in total ignorance of that event until the 
decisive moment, and then instantly and unexpect¬ 
edly be immortalized and caught up to meet the 
Lord in the air. Not so: for it is written, "Ye, 
brethren, are not in darkness that that day should 
overtake you as a thief. Ye are all the children of 
light and the children of the day: we are not of the 


THE LIVING WAY. 


44I 


night, nor of darkness.” And although none of the 
wicked shall understand ; the wise shall understand. 
"For the Spirit searcheth all things, yea, the deep 
things of God. And we have received, not the 
spirit of the world, but the Spirit which is of God; 
that we might know the things that are freely given 
to us of God; ” according to the promise which 
Jesus gave to his disciples, saying ; "Howbeit when 
he, the Spirit of truth, is come, he will guide you 
into all truth : for he shall not speak of himself; but 
whatsoever he shall hear, that shall he speak : and 
he will show you things to come.” It is evident 
therefore that nothing which relates to the great 
plan of salvation shall be hidden from the eyes of 
those who will walk in such sacred nearness to God 
that the truth may be revealed. 

But in the days of the Son of man the spiritual 
body of Christ shall not only have an apprehension 
of the nearness of his approach but shall be fully 
prepared for his coming : not all who name the 
name of Christ, for some are wise and some are 
foolish ; as the parable of the ten virgins, which has 
its special application to the state of the Church in 
the last days, indicates. This parable follows im¬ 
mediately after the declarations of Christ concern¬ 
ing his second coming : and he introduces it by say¬ 
ing, " Then ” that is, at the time to which he had 
just referred —•" shall the kingdom of heaven be 
likened unto ten virgins, which took their lamps 
and went forth to meet the bridegroom.” But ob¬ 
serve, it was not merely the apprehension of his 


442 


REDEMPTION * 


coming which secured an entrance to those that 
Were admitted ; for the midnight cry aroused them 
all .* but they that were ready went in with him to 
the marriage. 

During the entire period of the last two genera¬ 
tions the solemn midnight cry has been sounding— 
Behold, the Bridegroom Cometh !-—until the 
slumbering virgins are well nigh all aroused. The 
morning breaks, the day dawns, "the darkness is 
past, and the true light now shineth.” The truth 
contained in the word concerning the mystery of 
redemption is being rapidty unfolded and ere 
long the doctrine of salvation from all the conse¬ 
quences of sin, and of ultimate victory over death, 
hell and the grave, through the atonement of Jesus 
Christ, shall be as fully established as the doctrine 
of justification by faith in the days of Luther, and 
of sanctification in the days of Wesley ; and the ex¬ 
perience of it shall prepare the espoused of Christ 
on earth to meet the Bridegroom when he cometh. 

When thus prepared, as they like faithful ser¬ 
vants, determined to occupy till he comes and en¬ 
dure unto the end, continue to watch and pray and 
labor; having oil in their vessels with their lamps, 
their loins girded about and their lights, burning,— 
suddenly —"the Lord himself shall descend from 
heaven with a shout, with the voice of the arch¬ 
angel, and with the trump of God; and the dead in 
Christ shall rise first: Then we which are alive and 
remain shall be caught up together with them in the 
clouds, to meet the Lord in the air : and so shall we 
ever be with the Lord.” 


CHAPTER XXVI1. 

OBJECTIONS ANSWERED-NOT A NEW DOCTRINE. 

No advance in science or religion passes the 
world unchallenged. The steps of progress are slow 
and difficult; and the customary price which a bene¬ 
factor pays for the privilege of enlightening his race 
is the sacrifice of himself. Such is the intolerance 
of nominal religion that Science long since secured 
her freedom of thought at the cost of a divorce ; and 
every new development of religious truth has served 
a tedious probation under the ban of heresy, and 
finally found its way into acceptance by its own in¬ 
herent force. If the doctrine of redemption shall 
sooner reach the goal it will prove that the leaven 
of Christianity is producing a true spirit of tolera¬ 
tion. Every fresh unfolding of truth in the written 
word, as Agassiz has wisely said concerning every 
great scientific truths "passes through three stages. 
First, people say it conflicts with the Bible. Next, 
they say it had been discovered before. Lastly, 
they say they always believed it.” 

It is difficult to anticipate in advance the objections 
which may arise against this doctrine. Four already 
await its formal announcement: 

i. That it is a new doctrine, and conse¬ 
quently FALSE. 


444 


REDEMPTION. 


It is an old adage that, "whatever is altogether 
new is altogether erroneous.” If by "that which is 
altogether new ” it is meant-—that which had no pre¬ 
vious existence in fact, the adage is true; otherwise 
it is false : for each succeeding age since the refor¬ 
mation has outstripped the former one in the devel¬ 
opment of existing Scripture facts, which had not 
been previously brought to light: and these discov¬ 
eries are spoken of in common language as " new 
light” or " new truth.” In this sense the word of 
God has been constantly and rapidly unfolding 
since that age. Will it be claimed that in what is 
already known its utmost depths have been fath¬ 
omed ? The Princeton Review of a recent date con¬ 
tains the following remarks on that subject: 

"The Bible is not a field whose treasures have 
been exhausted. As in the past holy men have 
found among these treasures jewels of priceless 
value, Athanasius, Augustine, Anselm, Luther, and 
Calvin have derived therefrom new doctrines that 
have given shape, not only to the church, but to the 
world, so it is not too much to expect that others 
may go forth from their retirement, where they have 
been alone in communion with God, through his 
word, holding up before the world some new doc¬ 
trine, freshly derived from the ancient writings, 
which although hitherto overlooked, will prove to 
be the necessary complement of all the previous 
knowledge of the church, and indeed no less essen¬ 
tial to its life, growth, and progress, than the Atha- 
nasian doctrine of the Trinity, the Augustinian doc- 


THE LIVING WAY. 443 

trine of sin, or the Protestant doctrine of salvation 
through faith.” 

Neal, in his History of the Puritans, Vol. I, pp 
476, gives the following address of Pastor Robinson 
to the Pilgrim Fathers of our Land in their exile for 4 
conscience sake : 

<f Brethren i —=We are now quickly to part from 
one another, and whether I may ever live to see 
your faces on earth anymore, the God of heaven 
only knows \ but whether the Lord has appointed 
that or no, I charge you before God arid his blessed 
angels, that you follow me no further than you have 
seen me follow the Lord Jesus Christ. . 

If God reveal anything to you, by any other in j 
strument of his, be as ready to receive it as ever you 
were to receive any truth by my ministry; for I am 
verily persuaded, the Lord has more truth yet to 
break forth out of his holy word. For 1 my part 1 
cannot sufficiently bewail the condition of the Re-* 
formed Churches, who are come to a period in re¬ 
ligion, and will go at present no further than the in-- 
struments of their reformation. The Lutherans can¬ 
not be drawn to go beyond what Luther saw ; what-* 
ever part of his will our God has revealed to Calvin, 
they will rather die than embrace it \ and the Cal-- 
vinists, you see, stick fast where they Were left by 
that great man of God, who yet saw not all things, 

This is a misery much to be lamented, for though 
they were burning and shining lights in their times* 
yet they penetrated not into the whole counsel of 
God ; but were they now living, would be as willing 


REDEMPTION. 


446 

to embrace further light as that which they first re¬ 
ceived. I beseech you remember it is an article of 
your Church Covenant, that you be ready to receive 
whatever truth shall be made known to you from the 
written word of God. Remember that, and every 
other article of your Sacred Covenant. But I must 
here withal exhort you to take heed what you re¬ 
ceive as truth—examine it, consider it; and compare 
it with other Scriptures of truth* before you receive 
it; for it is not possible the Christian world should 
come so lately out of such thick anti-Christian dark¬ 
ness, and that perfection of knowledge should break 
forth at once..” 

Rev. Dr. Buckley, in an article on "Prof. Hux¬ 
ley and the Bible,” says: "Much in every depart¬ 
ment remains to be known. 'Fresh truth will yet 
break out of God’s word ’ is an anticipation as com¬ 
mon to devout Christians as the saying was original 
with the Pilgrims’ pastor John Robinson." The 
Christian Advocate, Sept. 1, 1887. 

Sarah F. Smiley also, in "Fulness of Blessing,” 
page 305, speaks thus : 

"But to Christians collectively, how emphatically 
may it be still said, ' There remainethyet very much 
land to be possessed.’ The Church has still to measure 
out with the lines of her knowledge even as far as 
the revelation of the Gospel reaches. There are 
vast regions of glorious truth that are little known to 
the many. How few venture into the wilderness of 
Prophecy, to pitch their tents ! And who is there to 
go up that highest summit among all their holy 


THE LIVING WAY. 


447 


mountains, and see what things they are which our 
Blessed Lord has 'shewn unto his servants,’ and 
which must shortly come to pass ? What heart is found 
so full of holy courage as to go forth alone, and year 
after year, steer steadily up to the great fountain 
heads of those mighty rivers, that have flowed so 
long from unknown sources?” 

Here and there in ages past some noble souls have 
boldly ventured out upon these mighty waters, and 
though they failed to reach the fountain heads in all 
directions, their actual researches, and their dimly 
apprehended glimpses of truth beyond, which they 
left on record, serve as a guide and an inspiration to 
others in the present day who are pressing onward 
in the same direction. As far back as the days of 
the Reformation the light began to shine upon the 
doctrine and experience of redemption. But to clear 
away the grosser errors of the dark ages and dis¬ 
cover again the essential foundations of truth was all 
that one generation even of such mighty men as 
Luther and his coadjutors could be expected to ac¬ 
complish. Again in Wesley’s day the light shone 
forth until the truth became so well defined that 
poets caught the inspiration, and commentators gave 
true expositions of the doctrine. Many verses 
written about that time would apply to "the living 
way ” rather than to death and resurrection ; al¬ 
though the authors may have written "better than 
they knew.” 

Bathurst wrote * 


44 $ 


REDEMPTION, 


14 Jesus ! thy church, with longing eyes* 

For thine expected coming waits i 
When will the promised light arise, 

Atid glory beam on Zion’s gates ? 

E’en now, when tempest’s round us fall, 

And wintry clouds o’ercast the sky, 

Thy Words with pleasure we recall, 

And deem that our redemption’s nigh.” 

Charles Wesley Wrote i 

“ Who in JesuS Confide, 

We are bold to outride 
The storms of affliction beneath J 
With the prophet we soar 
To the heavenly shore, 

And outfly all the arrows of death. ” 

And again ! 

0 JesUs, ride on,—thy kingdom is glorious ; 

O'er sin, death, and hell, thou wilt make us victorious 1 
Thy name stall be praised ill the great congregation, 

And saints shall ascribe unto thee their salvation. 

When Ott £ion we Stand, having gain’d the blest shore, 
With our harps in our hands, we will praise evermore : 
We’ll range the blest fields on the banks of the river, 

And sing of redemption forever and ever.” 

And Dr. Watts, in the hymn commencing, O ’tis 
delight without alloy, wrote two very remarkable 
Verses ; the first of which, although not found in the 
later editions of the hymn, is in the original. It 
seems impossible that he could have written them 
Without the thought of redemption directly before 
him. Wrapt up, apparently, in the desire that mor¬ 
tality might be swallowed up of life,” he exclaims : 


THE LIVING WAY. 449 

“ Let life immortal seize my clay! 

Let love refine my blood: 

Its flames shall bear my soul away, 

And bring me near my God. 

Sink down ye separating hills ; 

Let sin and death remove ; 

’Tis love that drives my chariot wheels, 

And death must yield to love.” 

As to an exposition of the doctrine, there is no 
occasion for anything clearer than Dr. Clarke’s 
comment upon the character of Enoch, in the 5th 
chapter of Genesis. The objection, therefore, "that 
it is a new doctrine,” is not sustained. 

The subject of the redemption of the body is 
awakening the attention also of modern biblical 
scholars. Theodore Christleib, D. D., in "Modern 
Doubt and Christian Belief” pp. 451, 452, speaks 
of " corporeity as the end of God’s ways,” in the fol¬ 
lowing language: 

" This tendency to ignore the importance of the 
body, proceeds from a general lack of insight into 
the Scriptural philosophy of nature and of spirit. 
Those who do so are entirely wanting in any 'pro¬ 
found apprehension of the process of salvation, by 
which, according to the Scripture, God is carrying 
on the world toward its consummation. This pro¬ 
cess must extend to the corporeal world as well as 
to the spiritual. For the victory of divine love over 
all the powers of sin and death would not be com¬ 
plete if the body of man were not once to be released 
from the bonds of death, and raised into that glori- 
29 ous condition for which God has originally destined 


REDEMPTION, 


450 

it. Like all other terrestrial bodies, it is intended 
one clay to be entirely penetrated by the spirit—to 
be translated into the glorious liberty of the children 
of God, and thus to be transformed in light inwardly 
and outwardly (Rom. 8: 21-25 5 Phil. 3 ? 21 ; 2 Cor, 
4: 10, etc.) And how otherwise could this world 
renewing process be begun, than by the resurrec¬ 
tion and transformation of that one body over which 
death had no power—‘the sinless body of Christ, the 
second Adam,in whom all are to be made alive? (t 
Cor. 15 : 22 et se.) In His resurrection 'the con¬ 
summation of the world is anticipated.’ As in the 
nether world Christ broke the bonds of spiritual 
death, so in his resurrection he destroyed the or¬ 
ganic power of death in the earthly creation, and im¬ 
pregnated it (as an organism ; hence the dead bodies 
of the saints appear in Matt. 27 ; 52, 53) with new 
and divine vital forces; just as in the heart the life 
blood is prepared afresh, and from it flows forth into 
all the limbs. The resurrection power coming from 
Christ, through the medium of his word and sacra¬ 
ments, tends mainly to the sanctification and renew¬ 
ing of the sinner, and thus interpenetrates, first, the 
spiritual nature of man,planting within those who are 
regenerate a germ for the resurrection of the body, 
(Rom. 8:11.) Then the spiritual life of Christ 
breaks forth in a manifestation in the visible world, 
by revivifying the bodies of those who are sanctified 
(in the first resurrection, 1 Cor. 15 r23 ; John 5. 25- 
29 ,' Rev. 20 r 5,6.) In the succeeding general res¬ 
urrection—an act of Christ’s power which extends- 


THL LIVING WAY. 


451 


to the whole of the corporeal world, and introduces 
the great mundane catastrophe (Rev. 20:11-13)— 
as well as in the formation of a new heaven and a 
new earth, this grand and gradually progressive 
process of the world’s renewal has its fitting consum¬ 
mation. It is God*s will that his glory should dwell 
in his whole creation, that he may be all in all. In 
this respect we must endorse the sentiment of Oc- 
linger, that * corporeity is the end of God’s ways.’” 

J. Pulseford also, in *Quiet Hours” referring to 
the translation of Elijah, catches a glimpse of the 
possibility of the transformation of the living body, 
and expresses it in these words: 

"Perhaps one reason why Elijah was taken to 
heaven without dying was that he so freely and 
powerfully received God into his natural principle, 
into the lowest and outermost ground of his^ being, 
that not only his spirit but his very flesh was filled 
With the Spirit of God; and the Spirit and fire of 
God subjugated the corruption of his nature, and 
made his very flesh and bones immortal: so that he 
was taken bodily to heaven. 

To speak philosophically-—the pure fire of the 
Divine nature so wrought in him, that in due time 
the physical law of gravitation was superceded by 
the spiritual law of gravitation. 

Perhaps a great lesson is taught us herein. 
Perhaps the case of Elijah does not stand in the 
Bible for its own sake, but to teach a general law. 
Death may be the ordinary way according to the 
course of nature, into the kingdom of God, but it 


452 


REDEMPTION. 


may not be the only way. Perhaps other men 
would be taken to heaven without dying, if they 
yielded not their souls only, but also their flesh and 
blood to the purifying power of God. Perhaps it 
may be possible to change men’s vile bodies and 
make them like unto Christ’s glorious body without 
dying. It is possible, for it has been done. And 
the wise man says 'the thing that hath been is the 
thing that shall be.’ Perhaps Elijah is a type of a 
large class, and of what may some day be common. 
I say -perha-ps, for I do not know.” 

Doubtless he did not know by experience, nor by 
occular demonstration ; but his vision of the doctrine 
is clear enough; for he concludes his remarks by 
saying, "Paul indeed affirms that it is not neces¬ 
sary that men should die in order to be changed 
into glorified and immortal creatures. He says, 
'We shall not all sleep, but we shall all be changed/ 
In another place he affirms, 'by the word of the 
Lord,’ that some men shall be caught up alive to 
be ever with the Lord. Remember also that the 
Lord, the true representative man, though slain, 
saw no corruption, but ascended in his glorified 
natural body into heaven. Will not the time come 
when his followers, or at least some of them, shall 
so closely and fully follow him in the regeneration, 
that they also shall see no corruption ? ” 

Pastor Stockmayer also, and other writers of late 
date, might be quoted in evidence that the doctrine 
taught in these pages is not altogether new. But 
the objection utterly fails when we consider that 


THE LIVING WAY. 


453 


more than five thousand years ago the truth of the 
doctrine was demonstrated in a personal experience 
of translation ; and a second time, in the case of 
Elijah, twenty-eight hundred years ago. It is vain 
to assert that they had no previous knowledge of 
their translation ; for Enoch walked with God, that 
is, in communion with God, three hundred years, 
and it is expressly stated that, "by faith he was 
translated that he should not see death : ” or as it 
might be correctly written, By faith that he should 
not see death, Enoch was translated. And not 
only was Elijah previously aware of the fact, but 
Elisha knew it, and so did the entire school of 
prophets in that generation. A doctrine understood 
and demonstrated by experience in the seventh gen¬ 
eration from Adam is neither new nor strange. 


CHAPTER XXVIII. 

OBJECTIONS ANSWERED-NOT IN ADVANCE OF THE 

AGE. 

Another objection which is urged against this 
doctrine is, that the subject is so far in ad¬ 
vance OF THE PRESENT AGE THAT IT IS OF NO IM¬ 
MEDIATE CONCERN. 

We reply, that the teachings herein set forth are 
true in the abstract, both as to the doctrine and the 
experience, without regard to any day or age of the 
world. Whether the second coming of Christ is 
near or remote is not essential to either. Twice has 
the truth of the doctrine been verified by experience, 
ages before his first advent; once in the Patriarchal 
and once in the Mosaic dispensation ; and it may, at 
any time, again be verified : yet it would not be dif¬ 
ficult to prove that we are now living amid the clos¬ 
ing scenes of the Christian dispensation; in "the 
times of restitution of all things, which God hath 
spoken by the mouth of all his holy prophets since 
the world began.” 

It is surprising that such an objection should be 
offered by professing Christians, when the thinking 
class of non-professors realize that the ends of the 
world are upon us; and men’s hearts are failing 
them for fear, and for looking after those things 
which are coming on the earth.” 


THE LIVING WAY. 


455 


Because many human interpretations of prophecy 
have failed, some are ready to say, "My Lord de- 
layeth his coming; ” and have need of Christ’s ad¬ 
monition : " Take heed to yourselves, lest at any 
time your hearts be overcharged with surfeiting, and 
drunkenness, and cares of this life, and so that day 
come upon you unawares.” 

In endeavoring to interpret the prophecies which 
relate to Christ’s second advent, two palpable errors 
have been committed. First, in attempting to fix 
the day and the hour of his coming, in the face of 
the plain declaration that, "Of that day and that 
hour knoweth no man, no, not the angels which are 
in heaven, neither the Son, but the Father. Secondly, 
in mistaking the partial for the complete fulfilment 
of prophecy. Probably many of the signs which 
have been observed by the interpreters of prophecy 
since the days of the Reformation were properly in¬ 
terpreted as indicating the last days ; although their 
finite vision failed, in stretching across the vista of 
God’s grand design, to estimate correctly the lapse 
of time which would intervene between them. 
But now, as we measure through those widely 
separated events, it becomes more and more appa¬ 
rent that the period called "the days of the Son of 
man ” covers a greater number of years than many 
have supposed. How long it shall yet be to the end 
we do not claim to know; and hence have not the 
slightest inclination to predict. Nevertheless it is 
not difficult to approximate to it; for, that we now 
live in "the time of the end” is confirmed not by a 


REDEMPTION. 


45 6 

few only, but by a combination of all the signs which 
were given to indicate it. 

Daniel’s interpretation of "the great image,” seen 
in the vision of Nebuchadnezzar, furnishes a guide 
by which we may determine beyond question the 
age in which we live. "This vision of the colossal 
metallic image,” says Shimeall, in his work on 
Christ's Second Coming , Part III page 233, 
"taken in connection with Daniel’s interpretation of 
it, spans the entire period called in the New Tes¬ 
tament, 'the times of the Gentiles.’ The four me¬ 
tallic compartments—the gold, the silver, the brass 
and the iron mingled with clay ; together with the 
four corresponding wild beasts of Daniel—the lion, 
the bear, the leopard, and the nondescript monster ; 
taken in connection with the two little horns, and 
the ram and he-goat of chapters 7 and 8, symbolize 

THE FOUR GREAT GENTILE MONARCHIES that Were 
to bear rule in the earth during 'the times of the 
Gentiles,’viz, th Babylonian, Medo-Persian, Gre¬ 
cian , and Roman. 

It has been well said by the learned Bossuet and 
Bishop Porteus, that these four monarchies 'form, 
as it were, one vast map of Providential adminis¬ 
tration, delineated on so large a scale, and marked 
with such legible characters, that it cannot possibly 
escape our observation ; ’ and that 'this map has been 
held up before the eyes of all nations for the space 
of nearly three thousand years, to confront the feeble 
cavils of atheism, and to confirm the scriptural doc¬ 
trine of a national Providence .’ Av, however we 


THE LIVING WAY. 


457 


may have overlooked this fact, In The Bible is to 
be found the most extensive and complete system of 
■political economy of which the world can boast! 
The two iron legs of the metallic image denoted the 
division of the Roman empire into east and west; 
and the ten toes of the image, and the ten horns of 
the nondescript monster, denoted its subdivision into 
Ten Kingdoms, which was verified by the eruption 
of the Gothic and other barbarous tribes from the 
north into the western branch of the empire, and its 
final division into the various principalities oi modern 
Europe. Nor is the matter of determining which 
are the ten kingdoms represented by these symbols, 
one of mere conjecture. The principle of territo - 
rial division—a principle adopted by Sir Isaac 
Newton, and sanctioned by all the most distin¬ 
guished interpreters of prophecy of the present day 
—will be found to mark them out with almost in¬ 
fallible certainty.” 

The boundaries of the western empire at the 
time of which we now speak, namely, in A. D. 532, 
were as follows: It extended toward the west as far 
as Britain, which was included in it; toward the 
south to the Mediterranean ; northward as far as the 
Danube aud the Rhine ; and eastward to the limits 
of the German empire. And there accordingly we 
find them. They are as follows : Lombardy, Ra¬ 
venna , the Roman State , Naples, Tuscany , France , 
Austria, Spain , Portugal , and Great Britain. 

Now as there are no other ten kingdoms that 
can be named on this principle of a territorial divi- 


458 


REDEMPTION. 


sion within the limits of the Roman empire, we may 
conclude with certainty that the above are the iden¬ 
tical kingdoms , whose destinies are involved in the 
prophetic dream of Nebuchadnezzar, and the cor¬ 
responding vision of Daniel.” 

What was prophecy then is now history. Chron¬ 
ologically we live not only in the days of these ten 
kingdoms, but far down in the centuries since their 
formation ; and upon the very verge of the time when 
the remnant of the prophecy shall be fulfilled, that 
"in the days of these kings shall the God of heaven 
set up a kingdom which shall never be destroyed : 
when the stone which was cut out of the mountain 
without hands shall smite the image upon the feet, 
and the iron, the clay, the brass, the silver, and the 
gold, shall be broken to pieces together, and be¬ 
come like the chaff of the summer threshing floor ; 
and the wind shall carry them away, that no place 
be found for them : and the stone that smote the 
image shall become a great mountain, and fill the 
whole earth.” 

There is also a remarkable correspondence be¬ 
tween the prophetic signs which indicate the near 
approach of the end, and the condition of the heav¬ 
ens and the earth, and the world of mankind at the 
present time. Let us compare them together and 
observe the correspondence. 

i. A great increase in knowledge and enterprise. 
"But thou, O Daniel, shut up the words, and seal 
the book, even to the time of the end : many shall 
run to and fro, and knowledge shall be increased.” 


THE LIVING WAY. 


459 


Dan. 12:4. The latter clause of this verse appears 
to be a separate statement, representing the state of 
society at the time of the end : indicating a condi¬ 
tion of great physical activity, and mental quicken- 
ing, which is more applicable to the present state of 
civilized nations than to any former period in the 
world’s history. The rapid advance in every de¬ 
partment of art and science and literature within the 
present century is beyond all precedent, and is a 
constant source of surprise even to those who are 
most intimatety associated with it. In connection 
with this mental quickening and partly as a result 
of it, we find great physical activity and enterprise : 
" Going to and fro,” by the wonderfully increased 
facilities for travel and the general inter-communica¬ 
tion of all nations with each other, by steam ships, 
railways, telegraphs, and telephones, now as never 
before possible. Even those fiery chariots, our 
modern locomotives, which seem so much like huge 
living monsters, appear to have been prophetically 
foretold and described. It is written, in Nahum, 
2:3,4, "The chariots shall be with flaming torches 
in the day of his preparation : they shall rage in the 
streets, they shall jostle one against another in the 
broad ways ; they shall seem like torches, they shall 
run like the lightnings.” 

2. A general departure from the faith. "Now 
the Spirit speaketh expressly, that in the latter times 
some shall depart from the faith, giving heed to se¬ 
ducing spirits, and doctrines of devils.” 1 Tim. 
4:1. "For that day shall not come, except there 


REDEMPTION. 


460 

come a falling away first.” 2 Thess. 2 .-3. "Know¬ 
ing this also, that there shall come in the last days 
scoffers, walking after their own lusts, and saying, 
Where is the promise of his coming? for since the 
fathers fell asleep, all things continue as they were 
from the beginning of the creation.” 2 Pet. 3 13, 4. 
Modern theology is specially noted for "New de¬ 
partures.” The Orthodox faith is regarded by many 
who occupy the office of the Christian ministry, as 
obsolete, and altogether unsuited to the present ad¬ 
vanced standard of thought. They deny the plen¬ 
ary inspiration of the Scriptures, and accept the 
modern Materialistic theory that man has been 
evolved from the lowest condition of organic life, 
up through the various forms of existence, by the 
process of natural selection, to his present eleva¬ 
tion ; which is physically, mentally, and morally, 
the highest he ever occupied: hence, denying the 
doctrine of his original, distinct creation in the like¬ 
ness and image of God, and his subsequent fall; and 
consequently rejecting the doctrine of the atonement; 
for if man never fell he needs no atonement, nor does 
he require to be regenerated in the sense of being 
born again of water and of the Spirit. Their 
theory of regeneration is in harmony with the rest 
of their system—that man may be improved by 
cultivation, and development, and the process of 
" natural selection ” and " the survival of the fittest,” 
in the same manner that we improve the breed of 
cattle. This is the latest "New departure” by 
which it is proposed to elevate the Christian religion 


THE LIVING WAY. 


461 

to the high standard of modern scientific research. 
Of course such teachers and their followers utterly 
reject the supernatural In religion. On the other 
extreme are found those who accept the super¬ 
natural ; but mistaking the superhuman for the 
supernatural, "give heed to seducing spirits and 
doctrines of devils.” These are the two extremes ; 
and with all the various intervening shades of un¬ 
belief they have a larger following than any de¬ 
parture since the dark ages : but of the two the last 
is worse than the first; for it is evident from the 
Scriptures that the special medium of Satanic oppo¬ 
sition to true religion in the last days will be some 
form of Spiritualism. 

3. A state of religious formalism, ignorance of 
divine things, abounding iniquity, national and 
political revolutions, tyranny, anarchy, war, famine 
and pestilence. To those who have observed what 
has been transpiring around them within the limit 
of the present generation, little else will be neces¬ 
sary to outline the picture than to quote the scrip¬ 
tures which refer to existing facts. It is written i 
"This know also, that in the last days perilous 
times shall come. For men shall be lovers of their 
own selves, covetous, boasters, proud, blasphemers, 
disobedient to parents, unthankful, unholy, without 
natural affection, truce breakers, false accusers, 
incontinent, fierce, despisers of those that are good, 
traitors, heady, high-minded, lovers of pleasures 
more than lovers of God ; having a form of godli¬ 
ness, but denying the power thereof.” "Ever 


REDEMPTION. 


4 6 i 

learning, and never able to corrte to the knowledge 
of the truth.” 2 Tim. 3 21-7. "The earth also is 
defiled under the inhabitants thereof; because they 
have transgressed the laws, Changed the ordi-* 
nace, broken the everlasting Covenant.” Isa. 24 25* 
h For the Lord hath a controversy with the inhabit 
tants of the land because there is no truth, nor 
mercy, nor knowledge of God in the land. By 
swearing, and lying, and killing, and stealing, and 
committing adultery, they break out, and blood 
toucheth blood.” Hos. 421, 2. "The heads there-* 
of judge for reward, and the priests thereof touch 
hire, and the prophets thereof divine for money! 
yet will they lean upon the Lord, and say, Is not 
the Lord among us?” Mic. 3 :n* "But evil men 
and seducers shall wax worse and worse, deceiving, 
and being deceived*” 2 Tim. 3 213. "Nation shall 
rise against nation, and kingdom against kingdom 2 
and there shall be famines, and pestilences, and 
earthquakes in divers places*” Matt. 24 2 7* 

Look on that picture and then on this 2 Consider 
the multitudes who have a form of godliness but 
deny the power thereof; who know so little of 
divine things that they regard the work of the 
Spirit as enthusiasm or fanaticism, and that discern 
hot the signs of the times 2 See how iniquity abounds 
■—nationally, Socially, individually 2 Observe the 
Utter instability of every earthly government, from 
die upheaval of the masses, on account of real or 
fancied wrongs, tending to anarchy : Consider the 
present conflict between labor and capital in our 


THE LIVING WAV. 


463 

OWtl land,threatening the same peril i Think of the 
general corruption and oppression ; the commercial 
and social infidelity; the murders, suicides, and 
other individual crimes the most revolting $ the 
rumors of wars; the famines and pestilences ill 
divers places : Compare the two pictures together 
and observe their correspondence. 

4. Physical phenomena in the heavens and the 
earth. " And there shall be signs in the sun, and 
in the moon, and in the stars \ and upon the earth 
distress of nations with perplexity \ the sea with the 
waves roaring ; men’s hearts failing them for fear* 
and for looking after these things which are doming 
on the earth i for the powers of heaven shall be 
shaken.” Luke 21 525, 26. " Immediately after the 
tribulation of those days shall the sun be darkened^ 
and the moon shall not give her light, and the stars 
shall fall from heaven, and the power of the heavens 
shall be shaken.” Matt. 24 129. And great earth¬ 
quakes shall be in divers places, and famines, and 
pestilences ; and fearful sights and great signs shall 
there be from heaven.” Luke 21 :ii. 

The results of God’s operations in the physical 
and in the moral world coincide with each other. 
But the physical is subservient to the moral; so 
that events in nature, although produced by the 
operation of natural laws, are yet in the Divine 
economy so pre-arranged that they transpire in 
harmony with the succession of events in God’S 
moral government. This doctrine is announced by 
the apostle Peter in answering the objections of 


REDEMPTION. 


464 

latter day scoffers who appeal to the stability of 
natural laws as an argument against the prophecy 
of the earth’s destruction by fire. "For this,” says 
he "they willingly are ignorant of, that by the word 
of God the heavens were of old, and the earth 
standing out of the water and in the water : Where¬ 
by the world that then was, being overflowed with 
Water perished ; But the heavens and the earth, 
Which are now, by the same word are keft in store , 
reserved unto fire against the day of judgment and 
perdition of ungodly men.” 2 Pet. 3 .*5-7. God 
has so combined the elements which constitute the 
earth, and so exactly pre-arranged the order of 
events in the natural world that by the process of 
natural laws the earth’s catastrophe will occur 
simultaneously with the crisis of events in the moral 
world. Hence, these phenomena in the heavens 
and the earth, although apparently the result ot 
natural Causes, are the premonitory symptoms of 
their dissolution, and consequently portentous indi¬ 
cations of Christ’s coming, and the destruction of 
the earth. 

Many of these signs are already manifest. 
Observe the late remarkable disturbances in the 
sun—‘those mighty eruptions, which project from 
its surface far into space immense volumes of liquid 
fire, producing in the earth’s atmosphere the terri¬ 
ble cyclones that are now of such frequent occur¬ 
rence. Repeated earthquake shocks also which 
have been recently felt in various localities denote 
unusual activity in the internal parts of the earth. 


THE LIVING WAY. 


4-65 

From the same cause the waters of the sea are 
in great commotion, as it is prophecied : "The sea 
and the waves roaring.” Never before has ocean 
travel been so hazardous nor so disastrous; not 
only on account of those destructive tornadoes that 
sweep over land and sea, but because of the volcanic 
upheavals of the ocean bed, which produce violent 
agitations of its waters. By these means, within the 
past few years, one or two islands have been par¬ 
tially engulfed, and another formed, almost in a 
single day; and the waves have been lashed into 
such fury that in several instances they have rushed 
out upon the coast, miles beyond their customary 
bounds, sweeping away whole towns and villages 
and destroying thousands of lives. 

The wonderful meteoric shower of 1833 if not a 
fulfilment of the prophecy that " the stars shall fall 
from heaven” was yet such a grand, and, to many, 
such a fearful sight, that it may justly be regarded 
&s one of the signs of the latter days. Another later 
sign is the present unaccountable illumination of 
the evening sky. These, and other phenomena 
that might be mentioned, at least partially fulfil the 
prophecies we have quoted, and indicate that the 
end draws near. 

5. The second universal proclamation of the 
gospel, as a witness to all nations. The gospel 
accomplished its first circuit through the world in 
the days of the apostles. For, says the apostle 
Paul, "Have they not heard? Yea verily, their 
30 sound went into all the earth, and their words unto 


REDEMPTION. 


466 

the ends of the world.” Rom. 10:18. In writing 
to the Colossians also of the gospel, he says, 
"Which is come unto you, as it is in all the world.’* 
Col. 1 :6. And again, in speaking of it in the 16th 
verse of the same chapter, he says : " Which ye 

have heard, and which was preached to every 
creature which is under heaven.” And we read in 
the second chapter of Acts, that on the day of Pente¬ 
cost "there were dwelling at Jerusalem Jews, devout 
men, out of every nation under heavenAnd that 
when the Holy Ghost came upon the disciples they 
heard them speak, every man in their own tongue* 
wherein they were born. The gift of tongues was 
then and there imparted, in every known language 
of the earth, for the purpose of proclaiming "the 
wonderful works of God” unto all nations. During 
the dark ages the truth of the gospel well nigh 
ceased to exist. But as the Missionaries of the 
Cross again penetrate the dark places of the earth 
they find that the heathen, even in the newly dis-- 
covered portions of central Africa, are nations 
which have forgotten God< 

The Lord Jesus gave it as one of the signs of the 
end, that "this gospel of the kingdom shall be 
preached in all the world for a witness unto all 
nations; and then shall the end come.” Matt. 
24 .'14. How rapidly now is this prophecy being, 
fulfilled ! Every nation of the whole earth to-day r 
and almost every kindred, and tongue, and people* 
have heard the joyful sound. 

6. An unprecedented manifestation of the power 


THE LIVING WAY. 


467 

and malice of the Devil. As the end approaches 
the conflict between the powers of good and evil 
will become more intense. Satan has not yet been 
judged nor cast into the bottomless pit. But while 
he is the arch-deceiver he is not himself deceived. 
He foresees beyond the possibility of self-deception 
his absolute and eternal overthrow; and therefore 
he contends, not with the stimulant of possible 
success, but with the fierce wildness of despair. 
The peculiarly aggravated and revolting nature of 
the national, social and individual crimes to which 
we have referred may be attributed to the exercise 
of satanic influence upon the depraved passions ol 
the unsaved. But more particularly against the 
saints of God will his fiendish malice be brought to 
bear in his final hopeless struggle. "Woe to the 
inhabitants of the earth and of the sea ! for the devil 
come down unto you, having great wrath, because 
he knoweth that he hath but a short time.” Rev. 
12:12. His coming thus with special rage and 
malice will bring "the great tribulation, such as 
was not since the beginning of the world to this 
time, no, nor ever shall be. And except those 
days should be shortened, there should no flesh be 
saved : but for the elect’s sake those days shall be 
shortened.” Matt. 24 :2i, 22. 

The appeal upon this point must be to the elect 
of God. As far as it is known their universal testi¬ 
mony is that the suffering now experienced from 
the personal assaults of the devil and his hosts is 
beyond all precedent. And herein we find ad- 


468 REDEMPTION. 

ditional evidence that the final crisis is approach¬ 
ing. 

7. A state of expectation, on the part of the 
saints, of the coming ot the Lord, in contrast with 
the unbelief and carnal self-security of the nominal 
church and the world. That the world, occupied 
only with that which is earthly or sensual or devil¬ 
ish, should be blind to these signs is not surprising; 
that there should be scoffers among them, who say, 
Where is the promise of his coming? is to be ex¬ 
pected : but that any who name the name of Christ 
should fail to discern them, and be indifferent and 
self-secure, is indeed lamentable. Yet this is large¬ 
ly the condition of the nominal church to-day; and 
its correspondence with the prophecies on that sub¬ 
ject adds another to the many signs of the times al¬ 
ready ^fulfilled. It is written: "As the days of 
*Moah were, so shall also the coming of the Son of 
man be. For as in the days that were before the 
flood they were eating and drinking, marrying and 
giving in marriage, until the day that Noah entered 
into the ark, and knew not until the flood came, 
and took them all away; so shall also the coming 
of the Son of man be." Matt. 24:38,39. "For 
when they shall say, Peace and safety; then sud¬ 
den destruction cometh upon them ; and they shall 
not escape." 1 Thess. 5 13 . 

But it is also written: "The wise shall under¬ 
stand." And they do understand, even now, in 
these days. Jesus said, "Now learn a parable of 
the fig tree : When his branch is yet tender, and 


THE LIVING WAY. 


469 

putteth forth leaves, ye know that summer is nigh : 
So likewise ye, when ye shall see all these things, 
know that it is near, even at the doors.” Matt. 
24 132, 33. Many of those things have already 
come to pass, and the rest are being rapidly ful¬ 
filled ; and as surely as the tender fig tree leaves 
foretell the coming summer, so do these signs be¬ 
speak the Bridegroom near. 

What then becomes of the objection, that the sub¬ 
ject of the redemption of the body is in advance of 
the age? How many ages of probation are yet to 
come ? And if we now live in the latter days of 
the last dispensation, how momentous is this subject 
to the Church of the living God ! 


CHAPTER XXIX. 


OBJECTIONS ANSWERED-IN WHAT SENSE THE EX¬ 

PERIENCE IS OBLIGATORY. 

But it is further objected, that we are not 

COMMANDED TO SEEK REDEMPTION AND HENCE IT 
IS NOT OBLIGATORY. 

To this we might reply, that the Bible speaks of 
many blessings, national, social, and personal, 
which we are not directly commanded to seek after, 
that are nevertheless provided for in God’s gracious 
purposes, and that may, in harmony with the pro- 
visons connected with them, be sought and ob¬ 
tained. 

But we answer directly : That the duty of press¬ 
ing forward to ultimate salvation, without regard to 
whether we are resurrected or translated, is em¬ 
phatically enjoined, and we are commanded to seek 
after it. 

i. Ultimate salvation is distinctly set forth as the 
great final object of attainment. It is written : For 
the earnest expectation of the creature waiteth for 
the manifestation of the sons of God. And not 
only they, but ourselves also, who have the first 
fruits of the Spirit, even we ourselves groan with¬ 
in ourselves, waiting for the adoption, to-wit, the 
redemption of our body. Rom. 8 119, 23. 

"The scope and design of St. Paul in these 


THE LIVING WAY. 


471 


verses,” says Dr. Clarke, "may be thus summed 
up The apostle shows that the whole creation is 
in a suffering state, into which it has been brought 
by the disobedience of one man Adam ; therefore, 
it was made subject to vanity —pain, sickness, and 
death ; not willingly, for mankind had no part in 
that transgression which ' brought death into the 
world and all our woe; ’ but God subjected the 
whole, purposing to afford them a deliverance, and 
infusing into every heart a hoj>e that a more aus¬ 
picious era should take place; and it is through the 
influence of this hope, which every man possesses, 
that the present ills are so patiently borne, because 
all are expecting better days. The great deliverer 
is the Messiah, and the Gospel days the auspicious 
era which God intended to bring forward. They 
who believe in Christ with a heart unto righteous¬ 
ness are freed from the bondage of their sinful cor- 
7'ujtion , and brought into the glorious liberty of 
the sons of God; and they look forward with joy¬ 
ous expectation, waiting for the general resurrec¬ 
tion, when their bodies also shall be redeemed from 
corruption, and the whole man, body and soul , be 
adopted into the family of heaven above, as their 
souls have been previously adopted into the family 
of faith below.” 

Again it is written : " But this one thing I do, 

forgetting those things which are behind, and reach¬ 
ing forth unto those tilings which are before, I press 
toward the mark for the prize of the high calling of 
God in Christ Jesus.” Phil. 3:13, 14.. 


472 


REDEMPTION. 


In commenting upon the phrase—"The power of 
his resurrection ” in the ioth verse, Dr. Clarke says, 
"In having this body of my humiliation raised from 
death, and made like unto his glorious body . This 
seems to be the sole meaning of the apostle ; for it 
is in virtue of Christ’s resurrection that we are to be 
raised incorruptible and immortal.” And in speak¬ 
ing of —the -prize op the high calling of God —in 
the 14th verse, he says, "The reward which God 
from above calls me, by Christ Jesus, to receive. 
The apostle still keeps in view his crown of martyr¬ 
dom and his glorious resurrection.” 

According to this exposition it appears that "the 
prize of the high calling of God ” is an experience 
of the consummation of salvation by which the hu¬ 
man being is glorified; by which the child of Adam 
becomes a son of God. So then whether the 
Christian dies and is resurrected, or lives and is 
translated, the great, final, objective point of attain¬ 
ment, the Prize at the end of the race, toward 
which he is to press forward is, to be glorified. 
This teaching, it will be observed, corresponds 
with our main proposition concerning the three 
parts in salvation—to be justified, to be sanctified , 
to be glorified. 

But it may be said, "The fact that to be glorified 
is the prize at the end of the race argues nothing. 
The consummation of salvation is something which 
can be neither hastened nor delayed, and the only 
thing to do is to wait the issue of events.” Why 
then, we ask, was the apostle Paul so exercised 


THE LIVING WAY. 


473 


about it? Why so absorbed in it that he said, 
"This one thingl do, forgetting those things which 
are behind, and reaching forth unto those things 
which are before, I -press toward the mark for the 
prize of the high calling of God in Christ Jesus?” 
Or, as Dr. Clarke paraphrases it, "This is the con¬ 
cern, as it is the sole business of my life. My con¬ 
duct is not regulated nor influenced by that of 
others; I consider my calling , my Master , my 
work , and my end. If others think they have time 
to loiter or trifle, I have none : time is flying; 
eternity is at hand; and my all is at stake.” "The 
Greek word,” he adds, "translated reaching forth , 
points out the strong exertions made in the race ; 
every muscle and nerve is exerted, and he puts 
forth every particle of strength in rtmning. He 
was running for life, and running for his life.” The 
reason for all this exertion, this almost superhuman 
effort, is found in the fact that, although every one 
within the pale of salvation will ultimately be glori¬ 
fied, they will differ as widely from each other in 
degrees of glory as do the stars of various magni¬ 
tudes. For as "one star differeth from another 
star in glory, so also is the resurrection of the dead.” 
Therefore should Christians all, lawfully, earnestly 
and perseveringly, press toward the mark for the 
prize ; that each according to his measure may at¬ 
tain to the utmost possible degree of glory. 

2. It is enjoined upon all in general terms. All 
those scriptures which urge us to press forward 
apply equally to ultimate salvation, if indeed they 


474 


REDEMPTION. 


do not apply with greater emphasis to that than to 
any previous part of our experience; for that is the 
consummation of all that has preceded it, and with¬ 
out which all else would be incomplete. It is writ¬ 
ten : "For we are made partakers of Christ, if we 
hold the beginning of our confidence steadfast unto 
the end.” Heb. 3 .*14. "And we desire that every 
one of you do show the same diligence to the full 
assurance of hope unto the end ; That ye be not 
slothful, but followers of them who through faith 
and patience inherit the promises.” Heb. 6 :ii, 12. 
The eleventh chapter of Hebrews contains the 
memorable record of that great cloud of witnesses 
who obtained a good report through faith, among 
whom Enoch is specially mentioned, and others are 
spoken of who were even tortured, not accepting 
deliverance, that they might obtain a better resur¬ 
rection : Then follows the exhortation, "Where¬ 
fore seeing we also are compassed about with so 
great a cloud of witnesses, let us lay aside every 
weight, and the sin which doth so easily beset us, 
and let us run with patience the race that is set be¬ 
fore us, looking unto Jesus the author and finisher 
of our faith.” Heb. 12:1,2. "Know ye not that 
they which run in a race run all, but one receiveth 
the prize? So run, that ye may obtain.” 1 Cor. 
9 .*24. "Let your loins be girded about, and your 
lights burning ; and ye yourselves like unto men 
that wait for their lord, when he will return from 
the wedding : that when he cometh and knocketh, 
they may open unto him immediately.” Luke 


THE LIVING WAY. 


4 IS 

12 135, 36. "Watch ye therefore, and pray always, 
that ye may be accounted worthy to escape all 
these things that shall come to pass, and to stand 
before the Son of man.” Luke 21 136. "Give dili¬ 
gence to make your calling and election sure : for 
if ye do these things, ye shall never fall: for so an 
entrance shall be ministered unto you abundantly 
into the everlasting kingdom of our Lord and 
Saviour Jesus Christ.” 2 Pet. 1 no, n> 

Let it be observed that none of these passages 
speak of either justifying or sanctifying grace, but 
refer especially to ultimate salvation; and are 
exhortations to put forth every effort that we may 
obtain an abundant entrance. Many other scrip¬ 
tures to the same effect might be quoted, but we 
select only one more, to show the intensity of desire 
which characterizes those who are fully awake to 
the great final issue, and are pressing onward to 
the prize. "For we know that if our earthly house 
of this tabernacle were dissolved, we have a building 
of God, an house not made with hands, eternal in 
the heavens. For in this we groan, earnestly 
desiring to be clothed upon with our house which 
is from heaven : if so be that being clothed we shall 
not be found naked. For we that are in this taber¬ 
nacle do groan, being burdened: not for that we 
would be unclothed, but clothed upon, that mor¬ 
tality might be swallowed up of life.” 2 Cor. 

5 : 3 > 4 * 

3. It is particularly enjoined, as a command 
upon all that are perfect. The apostle Paul in 


REDEMPTION. 


476 

addressing those that are perfect, Phil. 3:12, speaks 
of a perfection to which he had not yet attained. 
He says : "Not as though I had already attained, 
either were already perfect.’’ It is evident from 
the context that he here refers to the perfection of 
the glorified state. Luke Woodward, of the Ortho¬ 
dox Society of Friends, in his work entitled "The 
Morning Star,” page 278, makes the following 
comment upon this passage : 

"There is a distinction between Christian perfec¬ 
tion and being perfected. Paul makes this dis¬ 
tinction in the third chapter of Phillipians. When in 
verse 12 he says, 'Not as though I had already 
attained, either were already perfect/ he re¬ 
fers to an ultimate perfection in which the final 
and glorious results of Christ’s mission will be 
realized in the Christian’s glorification with Christ 
—its meaning is'perfected’. It is evident he uses 
the word in this sense, as, in verse 15, he says, 
Let us, therefore, as many as be -perfect be thus 
minded—where he certainly claims Christian per¬ 
fection as it relates to the soul’s moral condition. 
This may be realized now, we may be perfect in 
Christ Jesus: but the hope of being perfected by 
Christ is the anchor cast within the vail to be 
realized in the resurrection of the just, and the 
glorification of body and soul when the last enemy 
shall be destroyed.” 

We conclude therefore that the apostle in using 
the language quoted, and in saying, "I follow 
after, if that I may apprehend that for which also 


THE LIVING WAY* 


4 11 


I am apprehended of Christ Jesus, if by any means 
I might attain unto the resurrection of the dead,” 
unquestionably refers to ultimate salvation. And 
having spoken of the one thing , with reference to 
it, which he continues to do, he enjoins upon all 
that are perfect to do the same .* saying, " Let 
us therefore, as many as be perfect be thus 
minded.” The form of expression here used is as 
certainly imperative as to say, "Let him that stole, 
steal no more.” That the full force of it may be 
apparent let us place together the injunction and 
the thing enjoined. " Let us therefore, as many as 
be 'perfect , do this one things forgetting those 
things which are behind, and reaching forth unto 
those things which are before, press toward the 
mark for the prize of the high calling of God in 
Christ fesus. Notice particularly, that this is not a 
command to seek holiness, but a command to those 
who already enjoy that great blessing, to follow 
after, with all their living powers, that they may 
apprehend that for which also they are apprehended 
of Christ Jesus. Hear it then , all ye holy ones , ye 
saints of the most high God! Let AS many as 

BE PERFECT PRESS TOWARD THE MARK FOR THE 
PRIZE OF THE HIGH CALLING OF God IN CHRIST 

Jesus. 

It was pressing forward toward this prize at the 
end of the race which developed such giants among 
the early Methodists. They did not express them¬ 
selves precisely in the same words, but they in¬ 
stinctively compassed the same fact. Ultimate 


UEDEMUTION. 


47^ 

salvation was contained in their aspirations aftCf 
Sternal life, arid a crown of glory. They stopped 
riot from the time of their Conversion until they 
were wholly sanctified; and after that they more 
Vehemently Urged their way onward to the end* 
It was because they did not settle down into ease, 
Under the delusion that their salvation was finished 
when they had obtained the blessing of holiness, 
that made them so mighty in word and deed, and 
brought down upon them the heavenly powers* 
They never ceased to speak and pray and sing of 
heaven and eternal glory. 

The true conception of ultimate salvation is con¬ 
tained in the following lines of Charles Wesley : 

“ By faith we See the glory 
To which thou shalt restore Us} 

The Cross despise for that high prize 
Which thou hast set before us.” 

And in another hymn the same author marks out 
the living way, in these words i 

“Full of immortal hope, 

We urge the restless strife, 

And hasten to be swallowed Up 
Of everlasting life.*’ 

If they that be perfect would avoid the most 
dangerous of all formalism—^/^^ formalism of holi* 
ness , let their minds and hearts be filled with these 
glorious aspirations. If they would continue to 
realize, in constantly increasing measure, the down- 
Coming of the heavenly powefs, let them obey the 
Command to press forward. And if they do, they 
will as surely see the living way through, as the 


THE LIVtNS WAV. 


Way of death and resurrection. Not that all may 
thus be glorified i Some will discern that it is ap¬ 
pointed unto them to die; and they will go down to 
the grave rejoicing in hope of a part in the first 
resurrection : Others, apprehending for themselves 
the possibility of passing through the living way* 
will triumph by faith, and maintain their victory 
over death, until in some of God’s appointed meth¬ 
ods mortality shall be swallowed up of life* . 


CHAPTER XXX. 

objections answered—practical benefits of 

REDEMPTION. 

But the most plausible of all the objections 
brought against this doctrine is, That it is not 
practical. 

As there are but two senses in which any theory 
may or may not be regarded as practical, this ob¬ 
jection must be taken in one or both of these re¬ 
spects. That which is practical is either real as 
opposed to that which is ideal or useful as opposed 
to that which is merely theoretical . 

The doctrine of redemption by translation, having 
been verified by actual experience, cannot be pro¬ 
nounced unreal; and as that which has been may 
again be experienced, it is neither imaginary nor 
impossible i hence the objection that it is purely 
speculative or ideal cannot be seriously entertained. 
It must therefore be urged in the sense that it is not 
available, and consequently of no advantage to the 
church of God. 

Although it is true that the experience is not in 
the arrangements of providence open to all, it is to 
a fart ; and, for their sake it is as important that 
the truth be set forth as though it were universal. 
It is practical, therefore in that respect. But not 
only so \ It is of f radical importance in a broad - 


THE LIVING WAY. 


481 

er sense , both to the Church and to the world. 
That this may be made manifest, let us consider, 
1. The peculiar character of the opposition which, 
it is prophecied, shall come against the work of 
God in the last days. 2. The power through 
which this opposition shall be overcome. 3. The 
relation which the doctrine and experience of re¬ 
demption hold to that power. 

1. The peculiar character of the opposition 
which, it is prophecied, shall come against the 
work of God in the last days. 

Materialism, being, as it is properly called, a 
system of negations, can accomplish comparatively 
little against a belief in the supernatural. It may 
succeed to some extent to disintegrate, but possess¬ 
ing in itself no cohesive power it can never become 
aggressive. Spiritualism however in contrast with 
this, stripped of all chicanery, is a system of re¬ 
ligion which comprises all that is contained in the 
realm of the spiritual as well as of the material, 
and is actuated and pervaded by a power so vastly 
superior to the human that it cannot be distinguished 
from the supernatural by unaided human percep¬ 
tion. In its true • essence it is the working of 
Satan through human instrumentality . Its exis¬ 
tence, in some form, is co-temporaneous with the 
race. It has never ceased to be a power in any 
age, and it is destined to develop until it shall 
finally become the most formidable of all opposing 
powers against the Christian religion ; because it 
31 shall bear the closest resemblance to it, and at the 


REDEMPTION. 


482 

same time be, in every respect, its exact antipodes* 
Satan is possessed of sufficient foreknowledge to 
anticipate the true line of advancement in spiritual 
things, and not only to forestall it by spurious imi¬ 
tations for the purpose of frightening the fearful 
from accepting the truth as it unfolds, but like the 
Magicians of Egypt who withstood Moses, before 
Pharaoh, to measure up as far as possible in the 
accomplishment of the same wonders. The line of 
advance is already indicated by the present assump¬ 
tions of Spiritualists, who claim to materialize 
spirits, to perform miracles, to exercise the gift 
of healing and to he immortalized . That actual 
instances of healing have occurred through " spirit: 
mediums” is unmistakable ; and although they have 
heretofore failed in the rest there is no doubt that 
as they become more perfectly pervaded by the 
powers which control them they will succeed in 
accomplishing greater things. It is not unreason¬ 
able to suppose that their effort at materialization is 
an anticipation of the recurrence of angelic visi¬ 
tants to the earth, in visible form, in the last days* 
As to the working of miracles; a lady medium not 
long since prophecied correctly the day and hour 
of her death, and predicted her resurrection; 
and although she failed in that, it indicates 
the direction of spiritualistic effort. Others boldly 
assert that they shall never die, and challenge the 
world to take note of it as a crowning proof of the 
truth of their doctrine. This shows the direction 
of the manifestations of the false along the line of 


THE LIVING WAY. 


483 

the development of the true. To what extent it 
will keep pace with it remains to be seen : but, it is 
said, that Spiritualism to-day holds under its influ¬ 
ence one-fifth of the population of this land. 

The scriptures declare that such wonders shall 
be accomplished as to deceive, if it were possible, 
even the very elect. It is written : "There shall 
arise false Christs, and false prophets, and shall 
show great signs and wonders; insomuch that, if it 
were possible, they shall deceive the very elect.” 
Matt. 24:24. "For the mystery of iniquity doth 
already work: only he who now letteth will let, 
until he be taken out of the way. And then shall 
that Wicked be revealed, whom the Lord shall con¬ 
sume with the spirit of his mouth, and shall destroy 
with the brightness of his coming : even him whose 
coming is after the working of Satan with all power 
and signs and lying wonders, and with all deceiv- 
ableness of unrighteousness in them that perish ; be¬ 
cause they received not the love of the truth, that they 
mightbe saved.” 2 Thess. 2 :7-io. " And I beheld an¬ 
other beast coming up out of the earth ;andhehadtwo 
horns like a lamb, and he spake as a dragon. And 
he exerciseth all the power of the first beast before 
him, and causeth the earth and them that dwell 
therein to worship the first beast, whose deadly 
wound was healed. And he doeth great wonders, 
so that he maketh fire come down from heaven on 
the earth in the sight of men, and deceiveth them 
that dwell on the earth by means of those miracles 
which he had power to do in the sight of the beast; 


REDEMPTION, 


484 

saying to them that dwell on the earth, that they 
should make an image to the beast, which had the 
wound by a sword, and did live. And he had 
power to give life unto the image of the beast, that 
the image of the beast should both speak, and cause 
that as many as would not worship the image of 
the beast should be killed. And he causeth all* 
both small and great, rich and poor, free and bond, 
to receive a mark in their right hand, or in their 
foreheads : and that no man might buy or sell, save 
he that had the mark, or the name of the beast, or 
the number of his name/ 5 Rev. 13 ni-17. "And 
I saw three unclean spirits like frogs come out of 
the mouth of the dragon, and out of the mouth of 
the beast, and out of the mouth of the false prophet. 
For they are the spirits of devils, working miracles, 
which go forth unto the kings of the earth and of 
the whole world, to gather them to the battle of the 
great day of God Almighty.” Rev. 15 113,14. 

Several particulars in these prophecies should be 
carefully noted, namely; that a false religion is 
here represented, which so closely resembles the 
truth, that if it were possible, the very elect would 
be deceived : that it is actuated by Satanic power 
operating through human instrumentality : that it 
covers in its range the entire scope of the Christian 
religion including miracles ; and that actual mira¬ 
cles as well as signs and lying wonders are per¬ 
formed. In view of these startling facts it may well 
be asked, By what counteracting force shall this 
great power be met and vanquished? In seeking a 


THE LIVING WAY. 


4 8 5 

solution of that question we are led to consider, 

2. The power by which this opposition shall be 
overcome. 

The Holy Spirit, working through human 
instrumentality , is the great effectual power by 
which this work shall be carried forward until the 
re-appearing of the Son of man. It was essential 
that Jesus Christ as "a minister of the sanctuary, 
and of the true tabernacle, which the Lord pitched 
and not man,” after he had accomplished his 
earthly mission, should ascend on high, to appear 
before God in the holiest of all as the great High 
Priest of humanity: "For Christ is not entered 
into the holy places made with hands, which are the 
figures of the true; but into heaven itself, now to 
appear in the presence of God for usAnd until 
his office work as Mediator shall be finished he 
shall there remain: For it is written of him; 
'"Whom the heavens.must receive until the time of 
the restitution of all things. So that the dispensation 
of the Holy Ghost shall continue until the end of 
that period ; and by him shall the restitution of all 
things be accomplished.” 

As the real essence of Spiritualism is the work - 
ing of Satan through human instrumentality , so 
the work of Salvation, to which it is opposed, is 
carried forward by the power of the Holy Ghost 
ihrough human instrumentality . And here we 
see, in their relative position to each other, the 
likeness and unlikeness of these two great contend¬ 
ing powers :— unlikeness , in the fact one is Divine 


REDEMPTION. 


486 

and the other Satanic —the Holy Spirit against 
the Prince of darkness; and likeness , in the fact 
that the medium through which both powers oper¬ 
ate is human instrumentality . 

But it may be asked, Why should the Holy 
Spirit operate especially through human instrumen¬ 
tality? If he is indeed the Almighty, why not by 
immediate contact with Satan, through the exercise 
of divine power, bring to pass at once his glorious 
designs, and make an end of sin? Were it simply 
a question of power, a word, a look, or the will 
that it should be so, would be sufficient. But God’s 
grand design in the use of this medium is to de¬ 
velop in man the highest possibilities of his nature ; 
hence to vanquish Satan and destroy evil by any 
other means, and bestow the result upon him as a 
gift would find him entirely unprepared to appreci¬ 
ate the benefit conferred : whereas, to bring to pass 
the same results by the power of the Holy Spirit 
operating in and through him, not only developes 
his utmost capacity, but fully prepares him to ap¬ 
preciate and enjoy the glorious triumphs wrought 
by divine power. There may be many other 
reasons why the work of salvation should be accom¬ 
plished by a succession of operations increasing in 
greatness and power to a final consummation; but 
this is a self-evident and an all-sufficient reason 
why the Almighty works by slower processes, 
through the medium of human instrumentality. 

3. The relation of the doctrine and experience 
of redemption to that power. God rarely, if ever, 


THE LIVING WAY. 


487 


reveals in advance to the human understanding 
those divine purposes which are wrought out by 
direct sovereign power. Even if they could be 
comprehended there is no occasion for making 
them known. But those things which are perform¬ 
ed through human intervention must be intelligent¬ 
ly apprehended to be successfully accomplished. 
Hence, in order to bring about the restitution of all 
things through this medium there must be a com¬ 
plete unfolding of his designs in salvation, and an 
open declaration of them to the world. No partial 
or indefinite presentation of the subject will meet 
the demand. All that has been lost in the fall—to 
man, to the lower order of creation and to the 
physical world—is to be regained : All that has 
been lost to the body of Christ in the decline of the 
Church since primitive times, including gifts of all 
kinds, and miracles in the greatest manifestation of 
their power, even to the resurrection of the dead, is 
to be restored : And all that is contained in God’s 
purpose, through the atonement, to elevate man 
above his primeval condition is to be fulfilled: 
And these great truths in all their fulness must be 
announced, that the issue may be fairly met. Nor 
are the provisions made for the accomplishment of 
these results of such a doubtful character that be¬ 
lievers in the Lord Jesus Christ need to deal in un¬ 
certain generalities, or speak with bated breath in 
the presence of the enemy, or endeavor to steal 
softly through to a questionable victory, as though 
they were momentarily in danger of being surprised 


REDEMPTION. 


488 

and defeated by some superior power. Nay, verily. 
The time is coming and even now is near, when 
the truth, the whole truth, and nothing but the 
truth, will be openly and fearlessty declared. God’s 
great salvation, in its utmost design and widest 
scope, rising above the mists of obscurity in which 
it has so long been enveloped by ignorance and un¬ 
belief, shall shine forth full-orbed before the world. 
And when it does, the doctrine of the redemption 
of the body, which is universally acknowledged to 
be one of the provisions of the atonement, will take 
its true position in the body of accepted systematic 
theology. Already is satanic power through hu¬ 
man instrumentality forcing this issue upon the 
Christian Church, by declaring these ultimate doc¬ 
trines, of gifts, miracles, and the redemption of the 
body; and it will, as it is prophecied, by working 
wonders, appear to be the true power of God : and 
in vain may the Church expect sufficient divine 
power to cope with this deception except as she sets 
forth these doctrines in their true light, and fairly 
and openly accepts them in her "Confession of 
Faith.” 

Herein we see the essential relation between the 
doctrine of the redemption of the body, and the 
power through which the final victory shall be ob¬ 
tained over all the powers of darkness. 

The relation of the experience of redemption to 
that power is equally important: for, that the way 
may be prepared for the utmost manifestation of the 
Spirit’s power, not only must there be a definite 


Tiii£ LIVING WAY. 


489 

annunciation of all the doctrines of salvation, but 
there must be also 'prefared instrumentalities 
through whom he may work: for it is contrary to 
God’s ordinary methods of working to operate 
through unprepared vessels. Such a measure of 
power can only be made manifest through enlighU 
ened , consecrated, believing Christians , 

Enlightenment is essential. Knowledge is pow¬ 
er. Souls may be ever so devoted and sincere if 
they are unenlightened they will not be able to 
stand against the devices of the enemy. The mo¬ 
ment they begin to doubt the soundness of their 
doctrine their very sincerity becomes the strongest 
weapon against it, and will lead them not only to 
give way but to oppose the truth itself with all their 
might. But, "if the foundations be destroyed, 
what can the righteous do?” 

To be truly enlightened is not merely to have a 
proper conception of the truth through our natural 
understanding ; but to apprehend the truth as it is 
made known and endorsed to us by the Holy Spirit. 
The essential difficulty, after all, in the way of 
rapid advancement in the deep things of God is the 
want of an unmistakable acquaintance with the 
personality of the Holy Ghost. Satan’s most suc¬ 
cessful weapon is, at every important point, to raise 
the question, whether the mental and spiritual pro¬ 
cesses and manifestations of which we are conscious 
are really the Holy Ghost or not. Against this 
weapon there is but one defence ; that is, never to 
cease seeking until we obtain such a revelation of 


49 ° 


REDEMPTION, 


himself to us that we may determine with certainty 
his voice to our mind, and his manifestations to 
our soul and body, as distinguished from the exer¬ 
cises and operations which spring from our own 
nature, and from every other source. 

Combined with an enlightened mind there must 
be that perfect consecration which leads to an 
unquestioning acceptance of whatever truth the 
Spirit may make known and endorse. With re¬ 
gard to every advance, it is a rule without an ex¬ 
ception that, the Holy Spirit is made manifest to 
as through the highest -point in our experience. 
The constant acceptance of the truth as it continues 
to be revealed*—obedience to all the added light as 
fast as it shines—keeps the door of entrance open 
for the reception of the Spirit’s power. Whenever 
from any cause the latest truth which has been 
revealed to us is rejected or set aside his free access 
is prevented, and the full liberty and power of the 
Spirit upon and within us ceases. Those who 
come up to light and truth which they afterward 
reject endeavor sometimes to persuade themselves 
and others that they are still in possession of the 
same degree of freedom and power as before. 
They may succeed in deceiving themselves, and 
may imagine that the Lord will accept their super- 
added works and zeal in other directions instead of 
obedience to fhe light in which they refuse to walk, 
but it is evident to all who are spiritually minded 
that their former unction is gone. 

Joined to a consecration which gladly accepts 


THE LIVING WAY. 


49I 


every ray of light as it shines, and keeps wide open 
every avenue of communication with the Holy 
Spirit, there must be a faith which staggers not at 
the promises of God, nor limits the Holy One of 
Israel: a faith that grasps and holds, in all their 
fulness, the most profound truths of Revelation. 

It is evident therefore, beyond all controversy, 
that not until the progressive work of grace devel- 
opes some saints whose faith shall compass not only 
the doctrine but the experience of redemption will 
the possibility for the utmost manifestation of the 
power of God through human instrumentality be 
reached. But on the other hand, as believers are 
quickened and sinners saved through the power 
which accompanies the spread of scriptural holiness, 
so the super-added power and glory that shall come 
upon the saints, as the}' press forward understand- 
ingly to ultimate attainments, will deepen convic¬ 
tion for holiness and for salvation, and thereby 
bring down the richest residue of God’s blessings 
upon the Church and the world. And if these 
things be so, it follows, that the doctrine and ex¬ 
perience of redemption, in their relation to the work 
of salvation, are pre-eminently practical . 


CHAPTER XXXI. 


CONCLUSION. 

Never before in the history of the Church has 
an attempt been made to gather together, and 
embody in comprehensive form, the fragments of 
doctrine and experience on the subject of redemp- 
tion. But the rapidly increasing manifestation of 
wonder-working power through those spiritual 
agencies that are opposed to true religion, and the 
importance of ministering the word of truth to sin¬ 
cere souls who already feel the mighty impulses 
of the Holy Ghost impelling them toward the attain¬ 
ment of experiences which they do not fully com¬ 
prehend, to enable them with less difficulty to 
distinguish between the true and the false, appeared 
to make the preparation of this volume an impera¬ 
tive duty. It is written : "Let him that is taught 
in the word communicate unto him that teacheth 
in all good things.” There are many who have 
come to a partial acquaintance with the Holy 
Spirit whose understandings are not yet fully 
opened to understand the Scriptures, and who justly 
look to the Christian ministry for expositions of 
doctrine which may guard them against erroneous 
leadings and support them in the truth as it is 
revealed in the word. For want of this, some who 


THE LIVING WAV. 


493 


were really moving under the power of the Spirit 
in the right direction, and did not at the critical 
moment discover the proper scriptures to support 
their position, have doubted the leadings of the 
Spirit, and, falling into a fearful or sceptical con¬ 
dition have never since yielded to the Spirit opera¬ 
tion. Others, with more self-confidence, ventur¬ 
ing forward without the agreement of the word and 
the Spirit, have drifted off into some of the various 
forms of fanaticism. The only remedy for these 
evils is to set forth sound doctrine : not in a man¬ 
ner so hesitating and equivocal that it might be 
seriously questioned whether he who assumes to 
teach believes his own statements; but with that 
degree of clearness and assurance which will inspire 
confidence, and will serve to confirm to other minds 
truths that may already be written there by the 
Spirit. 

The attention of the secular and scientific world 
having been newly awakened to the subject of 
miracles and healing, by the numerous recent in¬ 
stances of remarkable cures, it is not possible fof 
the Christian Church long.to remain neutral con¬ 
cerning these phenomena* If the attempt be made 
to ignore them altogether, questioning the genuine¬ 
ness of these cures, many of which must be classed 
as miraculous, what good reason can be assigned 
for accepting the miracles of the Bible as evidence 
of the Divine authority of the characters who 
wrought them, and of the doctrines which they 
taught? If it be claimed that they all spring from 


494 


REDEMPTION. 


a Spiritualistic or fanatical source, as the Seventh 
Day Adventists assert, then it must be acknowledg¬ 
ed that Christianity has failed in this respect to ac¬ 
complish the beneficial results which have been 
Wrought by these evil agencies. To accept them 
all as coming from a good source is to make com¬ 
mon cause with Spiritualism and fanaticism : But 
if we attempt a proper solution of the question the 
entire subject of the redemption of the body is in¬ 
volved* 

To give a true exposition of this subject and to 
show its relation to the orthodox doctrines of Chris¬ 
tianity has been the faithful endeayor in the fore¬ 
going pages: and we believe it has been demon¬ 
strated that the views presented are in strict accor¬ 
dance with the orthodox faith. Having carefully 
guarded against the devices of Satan, and the 
errors of fanaticism on the one hand, and the blind¬ 
ness of unbelief on the other, the way has been 
opened up for the sublimest stretch of faith and the 
utmost possibilities of experience. One of the 
strongest proofs that the exact truth has been 
reached is the fact that the teachings set forth are in 
perfect harmony with every other Bible doctrine 
and experience; and are in every way calculated 
to promote the work of salvation, and to develop 
the highest type of Christian experience. 

No attempt has been made to urge any who are 
appointed to die to put forth fruitless efforts to obtain 
that, which in the providence of God was never 
intended for them ; and yet the essential truth is 


THE LIVING WAY. 


495 


unfolded for all who may really be led to walk in the 
living way; so that there need be no schism in the 
body; but every one may see eye to eye, and be 
joined hand in hand and heart to heart in the work 
of the Lord, and may alike rejoice in the complete¬ 
ness of salvation. While some may sing, 

“Le£ the battle go on, let me die at my pobt; 

Let me fall in the van of the conquering hosts; 5 ’ 

Others, with an experience which triumphs over 
death, may as truly sing, 

“Let the battle go on, let me live at my post; 

Let me stand in the van of the conquering host; 

Let the battle go on, let the battle go on, 

All is welli 

I am His, He is mine.” 

for however many in this great Conflict may fall 
by the hand of the destroyer, some will be found 
who shall defy all the darts of death, and wrest his 
sceptre from the king of terrors. 

Nevertheless the harmony of these experiences 
affords no refuge for those to whom the experience 
of redemption is possible, but who, in the fade of 
the clearest light and leadings in that direction, are 
liable to shrink through fear or fail because of 
unbelief. The truly consecrated soul is just as 
willing to live as to die for the glory of God; 
although "to live” may mean nothing but suffering, 
toil, and trial, from which "to die” would bring a 
sweet release. By failing to walk in the light of 
redemption when it shines, the fine gold will 
become dim as surely as condemnation comes upon 
a justified soul that fails to walk in the light of 


REDEMPTION. 


496 

holiness. Two things are indispensable to a clear 
experience : To retain all we have already recieved , 
and to -press forward to all that lies before us. 
The scripture holds good to our journey’s end— 
H As many as are led by the Spirit of God , they 
are the sons of God A 

Instructed by the parable of the fig tree—as we 
know when his branch is yet tender and putteth 
forth leaves that summer is nigh, so by the signs of 
the times we know that we are nearing the closing 
events of the world’s history. We live at the 
present hour in the full blaze of Gospel day; "in 
the times of restitution of all things, which God 
hath spoken by the mouth of all his holy prophets 
since the world began.” It becomes us therefore 
who are of the day to watch and be sober; to have 
our loins girded about and our. lights burning; to 
have our understandings quickened to apprehend, 
and our hearts enlarged to receive the truth in all its 
fulness. 

The eagle, it is said, when about to soar aloft 
into the blue expanse above him, turns his eye up¬ 
ward, and fixes his gaze upon the sun. So let our 
souls aspire to the Complete image of the heavenly. 
With a consecration which gladly accepts every 
ray of truth endorsed by the Holy Ghost, let us rise 
on wings of love above all transitory things, and 
press toward the mark for the prize of our high 
calling ; fixing our eye of faith upon Christ, the Sun 
of righteousness ; knowing that there are two beings 
in the universe to whom nothing is impossible: 


THE LIVING WAY. 497 

With God all things are -possible and, " All 
things are possible to him that believeth .” 

The scheme of human redemption has been un¬ 
folded in three dispensations :—the Patriarchal, the 
Mosaic, and the Christian :—each succeeding one 
surpassing the farmer in glory. If in both of the 
preceding dispensations the glory of God was man¬ 
ifest in displaying the completeness of salvation 
through faith, shall the last and most wonderful of 
all conclude with less glorious results? Even in 
human design the finale is the climax. What then 
shall God’s grand climax be when power divine 
through human faith shall assert complete victory 
over sin and death and hell? This earth was the 
scene of man’s sad fall and loss. It shall also be 
the scene of his triumphant restoration. Here the 
last battle shall be fought, and the final conquest 
won. How long it shall yet be to that decisive 
hour we know not; but we do know that Christ 
must reign, till he hath put all enemies under his 
feet. And the last enemy that shall be destroyed 
is death. "So when this corruptible shall have put 
on incorruption, and this mortal shall have put on 
immortality, then shall be brought to pass the say¬ 
ing that is written, Death is swallowed up in 
victory.” 




. 


■ 











. 
















SUPPLEMENTARY NOTE. 


The following paragraph should appear in the form of consecra¬ 
tion for holiness, page 95, immediately after the consecration of 
friends: 

I consecrate also to thee the residue of my days; that they all 
may be spent in thy service, and that from this moment, whether 
living or dying, I may be the Lord’s. 

The critical reader will observe also a few typographical errors 
and omissions which were not detected until after the work had passed 
through the press; but believing that they do not materially affect the 
sense they are not here separately noted. 














■ 

































• 



































INDEX. 


A. 

Admonition, to be received, 172. 

Adoption, defined, 70. 

Advent, second, chap. 28. Er¬ 
rors concerning, 455. Signs 
of, 464. Nearness of, 458. 

Adventists, views of miracles and 
gifts of healing, 494. 

Affection, natural, 240. 

Agassiz, on new light in science, 
•442. 

Altar, Christ our, 104. 

Angels, probation of, 318. 

Annihilation, anti-scriptural, 48. 

Anointing, spiritual, 107. For 
healing, 149. 

Apostacy, temptation to, 393. 

Apostles, office of, 137. 

Atonement, distinguished from 
redemption, 16. Extent and 

• sufficiency of, 60, 63, 97, 298, 
333. Justice and mercy of, 64. 
Vicarious, 60, 63. Possibili¬ 
ties through, 24, 25. 

Augustine, St., on nature o.f 
man, 31. 

B. 

Backslider, how restored, 68. 

Backsliding, danger of, 165 

Baptism of water referred to, no. 

Baptism of the Spirit, 107. Dis¬ 
tinguished from witness, 108. 
Nature of, 108, 109. Measure 
of, 108. How conferred, no. 

I f ow known, 112. 

Bathurst, on redemption, 447. 

Benson, on plan of salvation, 52. 
Translation, 282, 286. 


Bible, inspiration of, 135, 140. 
Standard of judgment, 172. 
Open to all, 341. Special ap¬ 
plication of, 341. New light 
in, 444. Political economy of, 
457 - 

Birth, the new, 56, 67, 164. 

Blessing received in sanctifica • 
tion, 111 See also manifesta¬ 
tions. 

Body, the glorified, 366. 

Buckley, Dr., on new light, 446. 

Brain, construction of, 39, 272. 

C. 

Carnal mind, 82. 

Carnochan, Dr. John, on con¬ 
struction of brain, 39. 

Character, permanence of, chap. 

2 4 

Charity, true, 197. 

Christ, miraculous conception and 
birth of, 67, 272. The Re¬ 
deemer, 15. Great Represen¬ 
tative, 25. True Light, 56. 
Wisdom, 55, 59. Vicarious 
sacrifice of, 15, 17, 60, 63. 
Completeness of his atonement, 
24, 64. Crucified once for all, 
224. Imputed righteousness of, 
63, 65. Imparted righteousness 
of, 66. We in Him, 67. He in 
us, 67. Unity with, 188. 
Beauties of his character, 187. 
Sufferings of, 177. Example 
in suffering, 177. Resurrection 
of, 256. First born from the 
dead, 437. Onr Elder Brother, 
401. Type of both resurrection 





502 


INDEX. 


and redemption, 435. Second 
coming of, 438, 441, 455. 

Christians, proportion of, to popu¬ 
lation, 121. 

Christleib, Theodore, on corpor¬ 
eity, 449, 

Church, the true, 137. Members 
of, 137. Gifts in, 118, 119, 
121 Relation of gifts and 
offices in, chap. 9. What con¬ 
stitutes power of, 159. Enemies 
in, 194. 

Clarke, Dr. Adam, acknowledg¬ 
ment to, 12. Quotations on— 
distinction between soul and 
body, 28-30. Soul sleep, 44. 
Plan of salvation, 53. Sanctifi¬ 
cation, 77. Law of mind and 
members, 79. Tongue of fire, 

119. Order of gifts and offices, 
139, 145. Anointing, 149. Im¬ 
position of hands, 150. Govern¬ 
ments, 153. Obtaining knowl¬ 
edge, 212. Translation, 282, 
288. Poisoned cup, 295. Man’s 
immortality, 293, 295. Exemp¬ 
tion from death, 297. Christ’s 
dominion over death, 301. Seal 
of the Spirit, 359, 361. Trans¬ 
lation of Enoch, 372. Char¬ 
acter of Tamar, 380. Perfect 
man, 397. Full assurance of 
faith and hope, 417. Redemp¬ 
tion, 471. Resurrection power, 

47 2 -. 

Cleansing,ceremonial, 75. Divine, 
77, 106. Distinguished from 
rest of faith, 107. 

Compensation, law of, 406. 

Confession, essential to salvation, 
58. Temptation to avoid, 408. 
False, 409. 

Confirmation, design of, no. 

Cook, Rev. Joseph, acknowledg¬ 
ment to, 12. Quotations on— 
three-fold nature of man, 30. 
Miracles, 146. Corporeal iden¬ 
tity, 247-254. Effects of habit, 
273. Transfiguration, 313. 
Permanence of character. 413. 


Conscience, definition of, 68. 

Conviction, for salvation, 57. 
For holiness, 88. In perfect¬ 
ing holiness, 203. For redemp¬ 
tion, 336. 

Corporeity, the end of God’s 
ways, 449. 

Corruption, resurrection from, 

433 - 

Covenant, for holiness, 93. True 
value of, 95. For redemption, 
349 - 

Crucifixion, of sinful nature, 91. 

D. 

Death, physical, 19. Moral, 19. 
Not extinction, 20. Not re¬ 
medial, 279. A great enemy, 
279. Apostrophized, 284. To 
be destroyed, 279. Made an 
ultimate good, 337. Resigna¬ 
tion to, 337. Time of death 
anticipated, 338 Scriptures 
relating to, 344. 

Delitszch, on three-fold nature of 
man, 31. 

Demons, referred to, 46. 

Demonstrations, see Manifesta¬ 
tions. 

Depravity, total, 82. 

Desola ion, state of, 175. 

Development, principle of, 202. 
Disproportionate, 211. 

Discernment, spiritual, 153. 

Doctrines, false, how detected, 
222, 226. 

Drummond, Henry, on evolution, 
3I9- 

E. 

Edwards, on false prophecies, 230. 

Elijah, translation o', 324. Com¬ 
ment on, 451. 

Enlightenment, for salvation, 55. 
For holiness, 86. For redemp¬ 
tion, 329, 489. 

Enoch, faith of. 304, 453. Trans¬ 
lation of, 372. 

Evangelists, definition of, 144. 

Evolution, to a fixed standard, 319. 




INDEX. 


503 


.F. 

Faculties, relation of, 38. 

Failures, possibility of, 170, 
How they should be regarded, 
170-174. Recovery from, 404. 

Faith, definition of, 69, 97, 100, 
101. Foundation of, 60. Es¬ 
sential to salvation, 59. Christ 
its object, 59. Appropriating, 
60, 97, 101. Theological view 
of, 97. Illustrated, 102, 103. 
Relation to works, 97. ' Dis¬ 
tinctions in, 100. Results of, 
104. Rest of, 104. “Naked,” 
101. Prayer of, 148. Examin¬ 
ation of, 169, Exercise of, 169. 
Trial and increase of, chap’s 
11-12. Foundation of experi¬ 
ence, 175. Special sensation 
of, 178. How to gauge, 179. 
Encouragements to, 180. Ex¬ 
amples of, 180. Triumphs of, 
334. Tests of, 388. Full as¬ 
surance of, 416. For redemp¬ 
tion, 350, 491. 

Fall, effects of the, 21. 

False professors, 194, 198. 

Fanaticism, described, 233. In¬ 
stances of, 222, 240. Cause of, 
233. How manifested, 234. Cure 
of, 235. 

Fletcher, on soul faculties, 35. 
Degrees in sanctification, 107, 
163. 

G. 

Gifts, distingu’shed from grace, 

117, 412. Design of, 122, 134 
Distribution of, 118. How im¬ 
parted, 117, 118 Objections 
against, 118, 121. Why with¬ 
drawn, 122. How restored, 
123, 135 - Their relation to 
the Church, 133, 134. Fanat¬ 
icism connected with, 135. 

Glorified state, 370. 

Godliness, form without power 
of, 99, IOO. 

Governments, in the Church, 153. 

* 


j Grace, growth in, 74. Falling 
from, 68, 165. Relation to 
knowledge, 211. Relative, 395. 
Intrinsic, 397. 

Guyon, Madame, Experience of 
desolation, 175. 

H. 

Hall, A. Wilford, on soul form 
and substance, 34. 

Hands, imposition of. 150. 

Healing, definition of, 426. Gifts 
of, 147. Instances of, 123-132. 
Interest in, 133. Claimed by 
Catholic church, 133. Natural 
remedies in, 149. Conditions 
of, 148, 182. Distinguished 

from quickening, and transfor¬ 
mation, 425, 426. 

Heart, complexity of, 40. 

Helps or helpers, spiritual, 151, 
Temporal,-152. 

Holiness, perfecting, chap’s 10-12. 
Frames of mind in, 204. For¬ 
malism of, 478. See also sancti¬ 
fication. 

Holy Ghost, see Spirit. 

Holy persons, demeanor of, 113. 

Hope, full assurance of, 417. 

Host, elevation of the, 224. 

Human nature, distinguished from 
sinful, 237. 

Humility, the chief virtue, 205. 
Degrees in, 205. 

I. 

Identity, in resurrection, 245. 

Image, Nebuchadnezzar’s, 456. 

Imputation, distinguished from 
impartation, 65, 66. 

Infirmities, in the sanctified, 161. 

J. 

Jamison, Faucett and Brown, on 
redemption, 54. 

Joy, the highest emotion, 206. 
How increased, 206. 

Jubilee, year of, 105. 

Judgment day, Satan’s, 406. 

Justification, definition of, 54, 70. 




5°4 


INDEX. 


Experiences preceding, 55. 
Evidences of, 71, 73. Inbred 
sin after, 84. By faith alone, 
97. Distinguished from sancti¬ 
fication, 85. Relation to works, 
97-100. See also Righteousness. 

K. 

Keys, of life, rain, and resurrec¬ 
tion, 302. 

Kiss, salutation of, 379. 

Knowledge, increase of, chap’s 14, 
15. Importance of, 211. Ad¬ 
vancement in, 212. 

L. 

Law, of mind and members, 79-85. 

Life, spiritual, 164. 

Light, false, 229. 

Lightfoot, Dr., on gifts, 139. 
On governments, 153. 

Locomotives, referred to in proph¬ 
ecy, 459. 

Lotze, Herman, on three-fold 
native of man, 32. 

Longfellow, on Sifting of Peter, 
274- 

Love, trial and enlargement of, 
chap. 12. Promises concerning, 
199. True freedom of, 375. 
Distinctions in, 377. False 
and true distinguished, 379-388. 
Undying, 386. Rules concern¬ 
ing. 379* 

M. 

Magnetism, healing by, 150. 

Maimonides on resurrection, 246. 

Man, primitive state of, 19. Fall 
of, 19-22. Restoration of, 23- 
25. Moral agency of, 38, 56, 
57. 59- Complex nature of, 
29,, 270. Perfect. 397. Adjust¬ 
ment of faculties, 316. Change 
of physical organs in resurrec¬ 
tion, 238. 

Manifestations, physical, 108, in 
False, 226. Source of, 227. 
Distinguished from fanaticism, 
226. 


Martyr, Justin, on resurrection, 
246. 

Maturity, distingnished from pur¬ 
ity, 162. 

Matter, definition of, 27. 

Materialism, theory of, 26. Sys¬ 
tem of negations, 481. 

Methodism, giants of, 477. 

Middleton, Dr., on gift of tongues, 
156. 

Meekness, the greatest grace, 208. 

Mind, see Spirit. 

Ministry, office of, see Gifts. 

Miracles, definition of, 146. 

Mirthfulness, distinguished from 
foolishness, 241. 

McCormack, Rev., healing of, 130. 

Montanists, mentioned, 123. 

Mortality, distinguished from cor¬ 
ruption, 283. 

Muller, Julius, on resurrection, 
247-254. 

Murder, temptation to, 390. 

Mysteries, in experience, 181. 

N. 

Nast, Dr. Wm., on purity and 
maturity, 164. 

O. 

Oil, anointing with, 149. Used 
as a remedy, 149. 

Oneida Community, referred to, 

381. 

P. 

Pardon, see Justification. 

Paradise, referred to, 265. 

Pastors, definition of, 144. 

Pearce, Bp., on doctrine of wis¬ 
dom, 139. 

Peck, Dr. George, on sanctifica¬ 
tion, 163. 

Pentecost, definition of, 109. 
How conferred, no. How 
known, 112. 

Perfection, Christian, explained, 
186. Distinguished from being 
perfected, 476. See also sancti¬ 
fication. 






INDEX. 


505 


Persecution, from the world," 191. 
From friends, 193. From the 
Church, 194. 

Pharisee, described, 405. 

Phenomena, in physical world, 

463. 

Platt, Rev. S. H., healing of, 129. 

Plotinus, on soul faculties, 36. 

Prayer, of consecration for holi¬ 
ness, 93. For healing, 148. 
In soul suffering, 177. For 
special blessings, 179. Of con¬ 
secration for redemption, 349. 

Princeton Review, on new light, 
444 - 

Prize, pressing forward to, 473. 

Prophets, definition of, 140. 

Probation, how possible, 63, 64 
What it implies, 166. 

Promises, conditional, 179. Spec¬ 
ial, 179. Fulfilment of, 179. 
Unfulfilled, 181. 

Providences, mysterious, 184. 
Adverse, 185. Special, 219. 
False, 231. 

Pulsford, I., on translation of 
Elijah, 451. 

Punishment, eternal, 48. 

Purification, defined, 106. Dis¬ 
tinguished from the rest of 
faith, 107. 

Purity, distinguished from matur¬ 
ity, 162. See also sanctifica¬ 
tion. 

Q- 

Quickening, distinguished from 
healing, 425. 

R. 

Redemption, definition of, 15, 54, 
269. Distinguished from atone¬ 
ment, 16 Various applications 
of term, 16, 17. Special signi¬ 
fication of, 18, 54, The third 
part, 54. Conditions of, 280, 
281. Doctrine of, chap’s 17, 
18, 19. Experience of, chap’s 
20, 21, 22. Relation of Church 
to, 158. Relation to resurrec¬ 


tion, 267. Provision of atone¬ 
ment, 281. Scripture proofs 
of, 281-304, 342. Seeking for, 
286, 330, 348. Enlightenment 
for, 329. Pivotal point in, 336. 
Conviction for, 336. How made 
known, 338, 341. Consecra¬ 
tion for, 345, 349. Received 
by faith, 291-305. Faith for, 
350, 453. By resurrection, 280. 
By translation, 280. A two¬ 
fold victory, 283. Intermedi¬ 
ate experience of, 357. Power 
received in, 357. Illumination 
in, 365. Transformation in, 
365, chap. 19. Profession of, 
371, 399. Tests in, 375. Fail¬ 
ures in, 402. Possibility of 
recovery in, 403, Ultimate ex¬ 
perience of, 431. Objections 
answered, chap’s 27, 28, 29, 
30 . 

Regeneration, definition of, 70. 

Remedies, Divinely ordained, 148, 
149. When to use, 149. 

Renunciation, of sin, 58. 

Repentance, definition of, 57. 
Relation to justification, 155. 
Conditions of, 58. 

Resignation, complete, 91. 

Restitution, essential, 58. 

Resurrection, definition of, 49. 
Doctrine of, chap. 16. Scrip¬ 
ture proof of, 50. Of Christ, 
256. Relation to translation, 
267. Through faith, 291. 
Without seeing corruption, 435. 
The first, 433. 

Righteousness, God’s, 62. Christ’s 
65. Man’s 62. God’s stand¬ 
ard of, 62. Imputed, 63, 65. 
Imparted, 66. Not transfera¬ 
ble, 65. Personal, 67, 68. 
Principles of, 68. 

Retrospect, in experience of re¬ 
demption, 395. 

Retrospection, habit of, 172. Re¬ 
flex light in, 173. 

Roberts, Rev. B. T , on fanati¬ 
cism, 233. 





INDEX. 


S°6 

Robinson, Pastor, on new light, 

445 - 

Rules, concerning a consciousness 
of want, 106. On obtaining 
light, 183. On moral develop¬ 
ment, 202. For obtaining di¬ 
vine direction, 217. For daily 
guidance, 219. On love, 379. 
On method of advancement, 
490. Golden Rule, 386. 

S. 

Salvation, plan of, 52. Three 
parts in, 52. In what sense uni¬ 
versal, 56. How provided, 64. 
Antecedents to, 55. Possibili¬ 
ties in, 24. Limitations of 64. 
184. Ultimate, chap. 26. 

Sanctification, definition of, 75. 
Instantaneous, 76, 78, 163. 

Progressive, 76, 163. Witness 
to, 78. Distinguished from 
justification, 85. Preparation 
for, 89. Partial, 105. Degrees 
in, 107. Witness of Spirit to, 
107. Consecration for, 93-96. 
Faith for, 97-105. Imputed 
and imparted, 106. Effects of 
faith for, 105-107. Evidences 
of, 109-116. Profession of, 115. 
Growth in, 165. How to re¬ 
tain, 165. How lost, 166. How 
regained, 170, 174. Recollected 
state in, 166. Scripture tests 
in, 172. Paradoxes in, 204. 
New lessons in, 204. 

Satan, devices of, 221. Mode of 
warfare, 3 o. Power and 
malice of, 467. In Spiritualism, 
485. Judgment day of, 406. 

Schoberlein, on three-fold nature 
of man, 31. 

Scriptures, see Bible. 

Sensibilities, enumeration of, 39. 

Shimeall, on Christ’s second com¬ 
ing, 456. 

Sin, introduction of, 19. Results 
of, 19. Godly sorrow for, 58. 
Mode of deliverance from, 22. 
Unpardonable, 56. Not trans¬ 


ferable, 65. Imputed to Christ, 
65. Distinguished from sins, 
81. Inbred, 81-84. Death to, 
104. Cleansed from, 106. Guilt, 
nature and consequences of, 270, 
Consequences enumerated, 274, 

Sins, deadly, 201. 

Smiley, Sarah F., on new light, 
446. 

Smith, Dr., on soul faculties, 36. 

Soul, definition of, 37. Origin of, 
271. Distinguished from spirit, 
39. Substance, form and attri¬ 
butes of, 33-39. Immortality 
of, 41-49. Human testimony 
concerning existence of, 41-49. 
Heathen idea of two souls, 79. 

Sovereignty, consecrating into 
God’s, 410. 

Spirit, Holy, offices of, 306-310. 
Enlightener, 556. Regenera¬ 
tor, 67, 70, 108. Witness of, 
73,76. Baptism of, 108. Seven¬ 
fold, 109. Degrees of manifes¬ 
tations of, 108. Demonstrations 
of, 108, in. Fruits of, 74, 
112, 113. Power of, 114. 

Unction of, 114. Gifts of, 117. 
Leadings of, 213. Earnest of, 
288. Methods of producing 
conviction, 342. Seal of, 354, 
358, 399. Working through 
human instrumentality, 485. 

Spirit, human, definition of, 27. 
Distinguished from soul, 33:— 
from flesh, 80. Separate exis¬ 
tence of, 41, 49. Origin of, 
271. Unclothed, 287. 

Spirits, evil, 46. Communication 
with, forbidden, 46. Instances 
of possession by, 123, 125, 127, 
Power to discern, 153. 

Spiritualists, controlled by evil 
spirits, 46. 

Spiritualism, theory of, 27. Satan 
the controlling power of, 405. 
Effects of, 381. Great power 
of, 481. 

Suicide, temptation to, 391. 

Suffering, with Christ, 177. En- 



INDEX. 


5°7 


couragement in, 178. Minis¬ 
tration of, 209. 

T. 

Teachers, definition of, 145. 

Temperament, referred to, in. 

Temptation, to doubt, 106. How 
to overcome, 167. 

Theology, new departures in, 460. 

Thompson, Elsie, vision of, 42. 

Toleration, religious, 443. 

Tongues, gift of, 156. Interpre¬ 
tation of, 157. 

Transfiguration, of Christ, 266. 
Of human body, 266, 315. 

Transformation, physical, 260, 
266. Spiritual, 312. Nature 
of, 317. Distinguished from 
healing, 426. Evidences of, 
315, 430. Partial, 427. Com¬ 
plete, 427. 

Transition, from mortality to im¬ 
mortality, 321. 

Translation, instances of, 324. 
Individual, 438. Collective, 
439. See also Redemption. 

U. 

Ulrici, on three-fold nature of 
man, 32. On soul form, 34. 

Understanding, faculties of, 37, 
39. See spirit. 

Unity, the bond of, 189. 

Unregenerate state, nature of, 81. 

Upham, Prof., on analysis of 
mind, 21. 

V. 

Virtues and graces, of the Spirit, 
108 chap. 13. Enumerated, 
201. Theological virtues, 200. 
Cardinal virtues, 201. How 
obtained, 203. Development 
of, 200. Encouragement to 
seek, 199. 


W. 

Want, consciousness of, 87:— 

A true indicator, 106, 109. Rule 
concerning, 106. 

Watson, Rev. Richard, on, gift of 
tongues, 156. Chemical iden¬ 
tity, 246. Germ theory, 251. 
Resurrected body, 262. 

Wesley, John, quotations on—soul 
form, 34. Plan of salvation, 
52. Sanctification, 77. Sin in 
believers, 84. Sanctifying faith, 
100. Degrees in sanctification, 

107. Reason for loss of gifts 
in the church, 122. Instances 
of healing from his journal, 

123-127. Sanctification pro¬ 
gressive, 163. Chemical iden¬ 
tity, 245. Nature of resurrec¬ 
tion, 263. Relation of death to 
sanctification, 278. God our true 
Light, 340. FuU assurance of 
faith, 416. Full assurance of 
hope, 417. 

Wesley, Charles, on redemption, 
448. On ultimate salvation, 
47S. . ' 

Whitby, Dr., on doctrine of wis¬ 
dom, 139. On gifts, 145. 

Whitfield, incident of landlady in 
Virginia. 277. 

Will, nature of the, 38, 39. 

Wisdom, spiritual, 55. 

Witness, Gospel as a, 465. 

Witness,of Holy Spirit, in justifica¬ 
tion, 73. In sanctification, 106. 
Distinguished from baptism, 

108. 

Witness, of our spirit, 73, 107. 

Wood, J A., cn sanctification, 
76, 160, 161. On purity and 
maturity, 161. 

Woodward, Luke, on distinction 
between perfection md being 
perfected, 476. 

Works, meet for repentance, 59. 
Not meritorious, 59. 


































































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